Mark 3 : 21

Greek uses an aorist participle (ἀκούσαντες, 'having heard'); the Vulgate renders it as a temporal clause cum audissent ('when they had heard'); the Syriac collapses the hearing into the finite ܘܫܡܥܘ ('and they heard'), grouped with the conjunction. The participial/finite alternation is a routine construction-level shift.

The Greek οἱ παρ᾽ αὐτοῦ ('those belonging to him,' an idiom for relatives or associates) is rendered concretely by the Peshitta ܐܚܝܢܘܗܝ ('his kinsmen,' root kh-y-n), narrowing the sense to family. The Vulgate sui ('his own') preserves the same vagueness as the Greek, leaving open whether relatives or partisans are meant.

Greek and Latin supply an explicit object pronoun (αὐτόν / eum, 'him'); the Syriac encloses the object as a pronominal suffix on the infinitive ܠܡܐܚܕܗ ('to seize him'), so no separate object token exists. This is the normal Syriac morphological expression of the accusative object.

Greek ὅτι introduces indirect/recitative discourse and is matched by Vulgate Quoniam (with a preceding colon marking the quotation); the Syriac folds the complementiser into the prepositional phrase ܕܡܢ ('that from'), the proclitic d- carrying the same subordinating function without a discrete token.

The Greek uses the single verb ἐξέστη ('he is beside himself / out of his mind,' from ἐξίστημι); both versions expand this into idiomatic phrases of derangement. The Peshitta reads ܕܡܢ ܗܘܢܗ ܢܦܩ ('that he has gone out from his mind/reason,' root h-w-n), while the Vulgate paraphrases in furorem versus est ('he has turned to madness'); each independently renders the compact Greek verb with a multi-word locution.