Mark 6 : 2

All three render a temporal genitive-absolute construction (γενομένου σαββάτου, 'when the Sabbath had come'). The Vulgate mirrors it with an ablative absolute (facto sabbato), while the Peshitta employs a finite subordinate clause introduced by ܘܟܕ ('and when'), a typical Syriac periphrasis for the Greek absolute participle.

Greek and Syriac place the infinitive 'to teach' immediately after the inceptive verb (ἤρξατο διδάσκειν / ܫܪܝ ܠܡܠܦܘ), whereas the Vulgate postpones docere to the end of the clause after the prepositional phrase (cœpit in synagoga docere), a purely stylistic Latin reordering.

The Peshitta condenses the Greek prepositional phrase with article (ἐν τῇ συναγωγῇ) into a single inflected noun ܒܟܢܘܫܬܐ bearing the preposition prefix; Syriac lacks a separate definite article, so the Greek's articular definiteness is expressed morphologically rather than by a discrete token.

Greek has the articular substantive οἱ πολλοί ('the many'), the Vulgate the simple multi, and the Peshitta fuses conjunction and adjective into ܘܣܓܝܐܐ ('and many'); the Greek article carries a slightly stronger anaphoric force absent in the other two.

Greek and Latin use a present participle (ἀκούοντες / audientes, 'hearing'); the Peshitta substitutes a finite relative clause ܕܫܡܥܘ ('who heard'), a routine Syriac strategy for rendering Greek attendant participles as headed relatives.

Greek and Latin use a single present participle (λέγοντες / dicentes, 'saying'); the Peshitta forms a compound periphrastic past with the auxiliary ܗܘܘ (ܘܐܡܪܝܢ ܗܘܘ, 'and they were saying'), expressing durative past aspect not explicit in the Greek participle.

The Greek single dative τούτῳ ('to this man') is matched by the Vulgate huic, but the Peshitta distributes the reference over two pronouns, ܠܗ ('to him') and ܠܗܢܐ ('to this one'), a slightly fuller demonstrative idiom; the two Syriac tokens together render the single Greek pronoun.

Against Greek ταῦτα and Syriac ܗܠܝܢ ('these things'), the Vulgate adds the quantifier omnia ('all these things'), an interpretive amplification with no support in the Greek or Syriac text here.

The Vulgate inserts an interrogative mark closing the first rhetorical question (Unde huic hæc omnia?); Greek defers its comma/question structure differently and the Peshitta supplies no punctuation.

The Greek interrogative τίς (with elided copula) is expanded in Syriac into ܘܐܝܕܐ ܗܝ ('and which is it') and in Latin into quæ est ('which is'); both versions make explicit the copula the Greek leaves implied.

The Greek articular participle ἡ δοθεῖσα ('which was given') is rendered by a finite relative clause in both versions: Syriac ܕܐܬܝܗܒܬ and Latin quæ data est. The participial-versus-finite contrast is a standard difference between Greek's attributive participle and the analytic relative clauses of Syriac and Latin.

Greek introduces a causal/explicative clause with ὅτι καί ('that even'/'for even'), which the Vulgate flattens to a simple coordinating et; the Peshitta omits any explicit connective here, beginning the clause directly with ܕܚܝܠܐ.

Greek has the articular plural αἱ δυνάμεις ('the mighty works'); the Peshitta prefixes a relative/genitive marker (ܕܚܝܠܐ) and the Vulgate uses bare virtutes, again reflecting the absence of a free-standing definite article in Syriac and Latin.

The Greek demonstrative adjective τοιαῦται ('such') corresponds to Vulgate tales, while the Peshitta uses the analytic comparative phrase ܕܐܝܟ ܗܠܝܢ ('such as these'), a two-token Syriac idiom for the single Greek/Latin word.

Greek διὰ τῶν χειρῶν αὐτοῦ and Latin per manus ejus use the plural 'hands'; the Peshitta ܒܐܝܕܘܗܝ ('by his hands') incorporates the preposition, the plural noun, and the possessive suffix into a single inflected word, a characteristic Syriac synthetic construction.

Greek uses a present participle γινόμεναι ('being done') agreeing with δυνάμεις, the Vulgate a present indicative efficiuntur, and the Peshitta an imperfect/future ܢܗܘܘܢ ('are/should be wrought'); the three differ in mood and aspect while expressing the same predication of the wonders.

The Vulgate adds in doctrina ejus ('at his teaching'), specifying the object of the astonishment; this phrase, paralleling the Markan idiom elsewhere (cf. Mark 1:22; 11:18), has no counterpart in the Greek or Syriac of this verse and may reflect harmonisation toward those passages.

The Vulgate supplies the preposition in governing the added doctrina ejus; it is part of the inserted prepositional phrase absent from Greek and Syriac.

The Vulgate marks the structural break before dicentes with a colon and inserts an interrogative quæ resuming the relative within the second question; these reflect Latin editorial pointing without textual equivalents in the Greek or Syriac.

The Vulgate closes the second rhetorical question with an interrogative mark; the Greek concludes the whole utterance with a single semicolon-question on γινόμεναι; and the Peshitta carries no terminal punctuation token.