Mark 9 : 36

Greek and Latin use independent participial forms (λαβών / accipiens, 'having taken'), whereas the Peshitta folds the verb into a finite waw-prefixed perfect ܘܢܣܒ ('and he took'), preferring paratactic coordination over Greek participial subordination.

Greek and Latin express verb and object separately (ἔστησεν αὐτό / statuit eum, 'he set it/him'); Syriac compresses both into a single inflected verb ܘܐܩܝܡܗ bearing a 3ms object suffix, a synthetic construction equivalent in sense.

Greek ἐν μέσῳ and Latin in medio render the spatial idiom analytically with preposition plus noun; the Peshitta uses the single lexicalised adverbial ܒܡܨܥܬܐ ('in the midst'), which already incorporates the prepositional sense.

Greek αὐτῶν and Latin eorum ('of them') specify whose midst; the Peshitta omits any genitive pronoun after ܒܡܨܥܬܐ, leaving the referent implicit, a common Syriac economy with the standalone 'midst' adverbial.

The Clementine Vulgate inserts a colon here, punctuating a pause before the relative clause quem cum complexus esset; no equivalent punctuation token is transmitted in the Greek or Syriac at this point.

The Greek connective καί introducing the embracing clause is matched by the Syriac waw prefixed to ܘܫܩܠܗ; the Latin restructures this coordination as a subordinate relative clause (quem cum...) and so has no discrete conjunction token here.

Greek uses the compact denominative verb ἐναγκαλισάμενος αὐτό ('having taken it in [his] arms'); the Peshitta paraphrases analytically with ܘܫܩܠܗ ܥܠ ܕܪܥܘܗܝ ('and he lifted him upon his arms'), and the Latin renders it as a temporal relative clause quem cum complexus esset ('when he had embraced him'). All three express the same gesture through different syntactic means.