Mark 11 : 14

Greek ἀποκριθεὶς ('answering') and Latin respondens both render the Semitic narrative idiom of 'answering and saying'; the Peshitta dispenses with the participle entirely, beginning simply with ܘܐܡܪ ('and he said'), a streamlining typical of Syriac narrative style that drops the redundant verb of response.

The Greek explicitly names the subject ὁ Ἰησοῦς ('Jesus'); both the Vulgate and Peshitta leave the subject implicit in the verb, the Latin merely in dixit and the Syriac in ܘܐܡܪ. The named subject is absent from both versions here.

Greek μηκέτι ('no longer') is rendered by the Syriac temporal adverb ܡܟܝܠ ('from now on/henceforth'); the Vulgate expands into a three-word periphrasis Jam non amplius ('now no more'), a fuller emphatic negation than the single Greek adverb requires.

The Greek prepositional phrase εἰς τὸν αἰῶνα ('forever') is matched by the Vulgate in æternum, while the Peshitta compresses the idea into the single coordinated word ܘܠܥܠܡ ('and unto eternity'), incorporating the conjunction and dropping the article.

The Greek optative φάγοι ('may [no one] eat') expresses a wish/imprecation; the Vulgate manducet renders it as a subjunctive, while the Syriac uses the imperfect ܢܐܟܘܠ negated by the separate particle ܠܐ, splitting the verbal idea across two tokens — semantically equivalent but morphologically distinct.

The Greek imperfect ἤκουον ('were hearing/listening') and the Latin imperfect audiebant both convey durative aspect; the Syriac perfect ܫܡܥܘ ('they heard') presents the action as completed, a routine aspectual flattening in the Peshitta's narrative tense system.

The Peshitta uniquely appends ܘܐܬܘ ܠܐܘܪܫܠܡ ('and they came to Jerusalem'), material absent from both the Greek and Latin at this verse. This reflects a versification difference whereby the Peshitta draws the following narrative clause (cf. Mark 11:15) into this verse rather than beginning a new one.