Mark 9 : 1

Greek uses imperfect ἔλεγεν (iterative or continuous past action), while Peshitta employs the periphrastic construction ܐܡܪ ܗܘܐ (perfect + auxiliary) and Vulgate uses imperfect dicebat; all convey ongoing or habitual past speech, but through different aspectual systems.

The Vulgate separates the colon as a distinct token after illis, marking the transition to direct discourse; Greek and Peshitta integrate the punctuation into the pronoun token itself.

Peshitta explicitly supplies the independent pronoun ܐܢܐ ('I') alongside ܠܟܘܢ ('to you'), making the subject overt; Greek ὑμῖν and Vulgate vobis rely on verbal inflection to convey the first-person subject, a typical Syriac clarification strategy.

Greek uses the adverb ὧδε ('here') with articular participle τῶν ἑστηκότων ('of those standing'); Vulgate mirrors this with de hic stantibus (prepositional phrase + participle); Peshitta employs the relative particle ܕ with active participle ܕܩܝܡܝܢ ܬܢܢ ('who are standing here'), placing the locative adverb after the verb—syntactically distinct but semantically equivalent.

Greek uses the qualitative relative pronoun οἵτινες ('who [of such a kind]'), emphasizing the character of those standing; Peshitta and Vulgate use simple relative particles (ܕ / qui), a stylistic leveling common in translation.

Greek employs the emphatic double negative οὐ μή with subjunctive γεύσωνται to express strong negation; Peshitta uses the single negative particle ܕܠܐ with imperfect ܢܛܥܡܘܢ; Vulgate uses non with future gustabunt—all convey categorical negation but through different modal and aspectual strategies.

Greek uses the compound temporal conjunction ἕως ἂν ('until whenever') with subjunctive ἴδωσιν to mark indefinite future time; Peshitta uses ܥܕܡܐ ܕ ('until that') with imperfect; Vulgate uses donec with subjunctive videant—all express temporal contingency but through different syntactic mechanisms.

Greek and Vulgate read 'the kingdom of God' (τὴν βασιλείαν τοῦ θεοῦ / regnum Dei) with the article marking definiteness; Peshitta reads ܡܠܟܘܬܗ ܕܐܠܗܐ ('his kingdom of God'), adding a third-person possessive suffix that may refer anaphorically to God or possibly to the Son of Man from the preceding context (Mark 8:38), creating a subtle christological nuance absent from the Greek and Latin.