Mark 13 : 10

The Peshitta omits the coordinating conjunction καί / Et that opens the clause in both Greek and Latin. Syriac instead employs ܕܝܢ (dēn, 'but/now') as a discourse marker, repositioning the logical connection within the clause rather than at its head.

Greek places the prepositional phrase εἰς πάντα τὰ ἔθνη before the adverb πρῶτον, establishing destination before temporal priority. Latin mirrors this sequence (in omnes gentes primum). Syriac inverts the order, placing ܠܘܩܕܡ ('first') at the clause head for emphasis, followed by ܒܟܠܗܘܢ ܥܡܡܐ ('among all peoples') — a rhetorically marked construction.

Greek δεῖ (impersonal 'it is necessary') and Latin oportet (impersonal 'it is fitting') both express deontic modality impersonally. Syriac ܥܬܝܕܐ ('atīḏā, 'is destined/about to') shifts to a participial construction with future-oriented semantics, emphasizing eschatological inevitability rather than bare obligation.

Greek τὸ εὐαγγέλιον uses the definite article with the noun. Latin Evangelium omits the article (as Latin lacks them). Syriac ܣܒܪܬܝ (sabartī) employs a first-person possessive suffix ('my gospel'), a Pauline idiom (cf. Rom 2:16, 16:25) that personalizes the message to the speaker (Jesus in narrative context) — a theological gloss not present in the Greek or Latin.