Mark 13 : 19

Greek and Latin both supply the feminine plural article/demonstrative explicitly (αἱ ... ἐκεῖναι / dies illi), while Syriac fuses the preposition into ܒܝܘܡܬܐ ('in [those] days') and marks the demonstrative with the following ܗܢܘܢ; the prepositional locative is implicit in the Greek nominative subject construction.

Greek θλῖψις and Syriac ܐܘܠܨܢܐ are singular ('tribulation'), whereas the Vulgate pluralises to tribulationes ('tribulations'), a Latin stylistic intensification of the eschatological distress.

Greek uses the perfect γέγονεν ('has been') stressing resultant state, the Vulgate the perfect fuerunt, and the Syriac the simple perfect ܗܘܐ; the verbs agree semantically but differ in aspectual nuance and (Latin) number with the plural subject tribulationes.

Greek τοιαύτη ('the like') stands after the verb as a resumptive demonstrative; Latin places tales before quales as the antecedent of the correlative; Syriac renders the comparison with the pronominal suffix on ܐܟܘܬܗ ('its like'), all expressing 'nothing of its kind'.

Greek and Latin form an explicit relative clause with object pronoun (ἣν ἔκτισεν ὁ θεός / quam condidit Deus, 'which God created'); Syriac compresses this into ܕܒܪܐ ܐܠܗܐ ('that God created'), a single relative particle prefixed to the verb without a separate accusative pronoun.

Greek coordinates with καὶ before the negation (καὶ οὐ μὴ γένηται), whereas both Syriac (ܘܠܐ, fused conjunction-plus-negative) and Latin (neque, a single negative coordinator) absorb the conjunction into the negative particle, leaving no discrete equivalent for καὶ.

Greek employs the emphatic double negative οὐ μὴ with aorist subjunctive γένηται ('shall by no means happen'), expressing strong future denial; the Vulgate flattens this to a simple future neque fient and the Syriac to ܘܠܐ ܢܗܘܐ ('and shall not be'), both losing the intensive force of the Greek prohibition-type construction.