Mark 9 : 18

Greek opens with paratactic καί + adverb ὅπου ('and wherever'); the Peshitta fuses conjunction and locative into ܘܐܝܟܐ ('and where'); the Vulgate dispenses with the conjunction and supplies a relative pronoun qui ('who') governing the following ubicumque, restructuring the clause as a relative rather than a coordinate construction.

The Greek and Latin coordinate the next clause with a free-standing conjunction (καί / et) preceding the verb; the Syriac prefixes the proclitic waw directly to the verb ܘܡܪܥܬ, absorbing the conjunction into the verbal form per Syriac orthographic norm.

As before, the Greek καί and Latin et stand as independent conjunctions, while the Syriac integrates the connective as a prefixed waw on ܘܡܚܪܩ ('and he gnashes'), so the conjunction is not a separate lexical token.

Greek specifies the object with article, noun, and possessive pronoun (τοὺς ὀδόντας αὐτοῦ, 'his teeth'); Syriac ܫܢܘܗܝ carries the possessive suffix ('his teeth') but lacks the article; the Vulgate dentibus is a bare ablative/instrumental plural with neither article nor possessive, leaving 'with [his] teeth' implicit.

The final clause-connector again surfaces as an independent καί / et in Greek and Latin but as the prefixed waw of ܘܝܒܫ in the Syriac, a recurrent structural difference rather than a semantic one.

Greek ξηραίνεται is a present passive ('is being dried up/withered'), whereas Syriac ܝܒܫ and Latin arescit are active/intransitive ('he becomes rigid/dries up'); the difference is one of voice, the Semitic and Latin preferring an intransitive stative over the Greek passive.

The Clementine Vulgate inserts a colon here marking a major syntactic break before the apodosis; neither the Greek nor the Syriac transmits an equivalent discrete punctuation token at this point.

The narrative resumption is again a separate conjunction (καί / et) in Greek and Latin but the prefixed waw of ܘܐܡܪܬ in Syriac, consistent with Syriac morphological practice.

Greek uses article + noun + genitive pronoun (τοῖς μαθηταῖς σου, 'to your disciples'); the Syriac compresses dative marker, noun, and possessive suffix into the single inflected form ܠܬܠܡܝܕܝܟ; the Latin discipulis tuis renders noun plus possessive adjective without an article, each tradition handling the possessive per its own morphology.

Greek forms a purpose clause with ἵνα + accusative pronoun αὐτό + subjunctive ἐκβάλωσιν; Latin parallels with ut + subjunctive ejicerent + object illum; Syriac collapses the conjunction, the third-person plural subject, and the resumptive object pronoun into the single suffixed imperfect ܕܢܦܩܘܢܝܗܝ ('that they might cast it out').

The adversative-coordinative connector preceding the negation is a free conjunction in Greek (καί) and Latin (et), but in Syriac it appears as the prefixed waw of ܘܠܐ, joining the conjunction to the negative particle.

Greek ἴσχυσαν ('they were able/had strength') and Latin potuerunt ('they could') both denote capacity, whereas the Syriac ܐܫܟܚܘ derives from the root sh-k-kh ('to find/be able') — a Semitic idiom in which 'to find' carries the sense 'to be able', a lexical divergence in the conceptual metaphor for ability.