Mark 3 : 31

Greek has the articular ἡ μήτηρ with a following possessive pronoun; Syriac ܐܡܗ expresses 'his mother' synthetically via the pronominal suffix; the Vulgate mater carries the possessive in the separate ejus. The differences are purely morphosyntactic, not semantic.

The pronoun 'of him' is borne by the Syriac suffix on ܐܡܗ rather than as a free word, whereas Greek αὐτοῦ and Latin ejus stand as discrete possessive tokens.

Greek and Latin both have an articulated/bare plural noun for 'brothers' (οἱ ἀδελφοί / fratres); the Syriac ܘܐܚܘܗܝ again synthesises conjunction, noun and the possessive suffix 'his' into a single inflected form, where Greek leaves the possessive implicit and Latin omits a second possessive.

Greek closes the clause with the possessive αὐτοῦ followed by a full stop; the Vulgate marks the same syntactic break with a colon. The Peshitta encodes the possessive within ܘܐܚܘܗܝ and supplies no separate punctuation token, so only Greek and Latin align here.

The connective καί / et is rendered by the prefixed conjunction ܘ- on the Syriac verb ܘܫܕܪܘ ('and they sent'); thus the Peshitta absorbs the coordinating conjunction into the following verb rather than presenting it as a free word.

Greek ἔξω ('outside') and Latin foris are adverbs of place; the Syriac ܠܒܪ ('outside', literally 'to the outside') carries the directional preposition ܠ-. The three render the same locative sense with differing part-of-speech construction.

Greek πρὸς αὐτόν ('to him') and Latin ad eum render an explicit prepositional indirect object after 'sent'; the Peshitta omits any corresponding 'to him' here, the recipient being understood, so no Syriac token aligns with this span.

Greek (participle καλοῦντες + object αὐτόν) and Latin (vocantes + eum) express 'calling him' analytically as participle plus pronoun; the Syriac ܕܢܩܪܘܢܝܗܝ is a finite subordinate verb ('that they might call him') with the object suffix incorporated — a construction shift from participial purpose to a finite ܕ- clause.

The Syriac adds ܠܗܘܢ ('to/for them', a dative reflexive), a feature with no counterpart in either the Greek or the Vulgate. Such an ethical/resumptive dative is idiomatic in Syriac narrative and does not reflect a Vorlage variant.