Mark 9 : 39

The postpositive connective δέ is rendered by Latin autem in the same adversative-continuative function; Syriac lacks an explicit equivalent here, the asyndetic verb-initial clause carrying the discourse shift.

Greek εἶπεν and Latin ait (with following colon) state the verb of speech without an indirect object; Syriac ܐܡܪ is supplemented by the dative pronoun ܠܗܘܢ ('to them'), supplying an explicit audience absent in the other two traditions.

The Peshitta adds the indirect-object enclitic ܠܗܘܢ ('to them'), an idiomatic Syriac specification of the addressees of Jesus' speech; neither the Greek nor the Vulgate witnesses this dative complement at this point.

Greek κωλύετε αὐτόν and Latin prohibere eum express the prohibition with a verb plus a separate accusative pronoun, whereas Syriac ܬܟܠܘܢܝܗܝ fuses the verb and its 3ms object suffix into a single synthetic form, a normal morphological feature of Syriac.

Greek ἐστιν and Latin est supply an explicit copula; Syriac expresses the existential negation through ܠܝܬ ('there is not'), a fused negative existential particle that simultaneously realises both the οὐδείς-element and the copula.

Greek ποιήσει is future indicative and Latin faciat is present subjunctive within the relative clause, while Syriac ܕܥܒܕ uses a participle with relative ܕ-; all three express the same indefinite future-conditional sense by language-specific means.

Greek uses the prepositional phrase ἐπὶ τῷ ὀνόματί μου (article + dative + genitive pronoun) and Latin in nomine meo, whereas Syriac compresses the whole phrase into the single inflected form ܒܫܡܝ (preposition + noun + 1cs suffix), an economy typical of Semitic morphology.

Greek δυνήσεται (future middle) and Latin possit (present subjunctive) carry the modal 'be able', while Syriac ܘܡܫܟܚ ('and is able/finds [it possible]') is a participle prefixed with the conjunction; the same potential nuance is conveyed by differing tense-mood systems.

Greek employs the single compound infinitive κακολογῆσαί ('to speak evil of'); Latin analyses it into the adverb male plus loqui, and Syriac into ܐܡܪ ('to say') plus the relative-adjectival ܕܒܝܫ ('that which is evil'), both periphrastic renderings of the Greek compound verb.

Greek marks the object with the bare accusative με; Latin uses the prepositional de me ('about me') and Syriac the prepositional ܥܠܝ ('against/concerning me'), both replacing the direct accusative with an oblique complement governed by the verb of speaking.

The Vulgate inserts a colon after ait to mark the onset of direct discourse; neither the Greek nor the Syriac edition supplies this editorial punctuation here, the Greek using only a raised dot at the clause end (εἶπεν·).

The Vulgate colon after eum closes the prohibition and opens the explanatory clause; this is an editorial Clementine punctuation choice with no token-level counterpart in the Greek or Syriac witnesses.

The terminal colon in the Vulgate links this verse to the following clause; the Greek closes with a full stop (με.), reflecting differing editorial verse-boundary conventions between the editions.