Mark 13 : 24

Greek Ἀλλ᾽ ('But') and Vulgate Sed ('But') are adversative conjunctions marking transition; Peshitta omits an explicit adversative, relying on the discourse particle ܕܝܢ (dēn) in token [1] to signal the shift.

Greek uses prepositional phrase ἐν ἐκείναις ταῖς ἡμέραις ('in those days') with article and demonstrative; Vulgate mirrors this with in illis diebus; Peshitta fronts the demonstrative ܒܗܢܘܢ ܝܘܡܬܐ ('in-those days'), a typical Semitic construction placing the demonstrative before the noun without intervening article.

Peshitta inserts the discourse particle ܕܝܢ (dēn, 'now/then'), a common Syriac transitional marker absent from both Greek and Latin witnesses, serving to articulate the narrative flow.

Greek employs μετὰ τὴν θλῖψιν ἐκείνην ('after the tribulation that') with article, noun, and demonstrative; Vulgate post tribulationem illam mirrors this structure; Peshitta uses ܒܬܪ ܐܘܠܨܢܐ ('after tribulation') without demonstrative or article, a more compact Semitic construction where context supplies definiteness.

Peshitta inserts the demonstrative pronoun ܗܘ (hū, 'that/it'), functioning as a resumptive element to mark the subject transition to 'the sun,' a stylistic feature absent from Greek and Latin.

Greek ὁ ἥλιος σκοτισθήσεται uses the article with future passive verb; Vulgate sol contenebrabitur omits the article (Latin lacks definite articles); Peshitta ܫܡܫܐ ܢܚܫܟ ('sun will-darken') uses the emphatic state (functionally definite) with active verb, a typical Semitic preference for active voice where Greek employs passive.

Greek καὶ and Vulgate et are coordinating conjunctions; Peshitta ܘܣܗܪܐ ('and-moon') uses the prefixed conjunction ܘ (w-), a bound morpheme typical of Semitic syntax, creating a tighter syntactic bond than the free-standing Greek and Latin particles.

Vulgate adds a colon (:) to mark the end of this clause and signal the continuation of the apocalyptic discourse in the following verse, a punctuation convention absent from Greek and Peshitta manuscript traditions.