Mark 14 : 12

Greek uses an articular dative phrase (τῇ πρώτῃ ἡμέρᾳ); Latin renders with the ablative of time (primo die) and Syriac fuses preposition and noun (ܘܒܝܘܡܐ ܩܕܡܝܐ). The semantic content — 'on the first day' — is identical across all three.

Greek uses the temporal adverb ὅτε ('when'); Latin matches with quando; Syriac employs a relative construction ܕܒܗ ('on which'), an idiomatic resumptive relative that is syntactically distinct but semantically equivalent.

All three attest the verb 'to sacrifice' (ἔθυον / ܕܒܚܝܢ / immolabant), but Syriac places it before its object ܦܨܚܐ whereas Greek and Latin place the object first, reflecting differing native clause order.

The Peshitta adds an explicit subject ܝܗܘܕܝܐ ('the Jews') as the agent who sacrifice the Passover, a clarifying expansion absent from both the Greek NA28 and the Vulgate, where the third-person plural verb is left without a stated subject.

Greek uses article + noun (οἱ μαθηταὶ) with a following possessive genitive αὐτοῦ; Syriac fuses the possessive suffix into the noun (ܬܠܡܝܕܘܗܝ, 'his disciples'); Latin discipuli leaves the possessive unexpressed.

The Greek possessive pronoun αὐτοῦ ('of him') is expressed in Syriac as the pronominal suffix on ܬܠܡܝܕܘܗܝ but has no separate equivalent in the Latin, where discipuli stands alone without an explicit possessive.

Greek θέλεις is a synthetic 2nd-singular verb; Syriac analytically separates the participle ܨܒܐ and the independent pronoun ܐܢܬ ('you will/desire'), an idiomatic Syriac periphrastic present, while Latin vis matches the synthetic Greek form.

Both Syriac (ܠܟ, 'for you') and Latin (tibi) add an explicit dative of advantage indicating for whom the preparation is made; the Greek NA28 has no corresponding pronoun, leaving the beneficiary implicit.

The Vulgate inserts a colon before direct speech (discipuli : Quo), a scribal/editorial punctuation marker introducing the disciples' question; Greek uses the raised dot after αὐτοῦ· while Syriac marks the discourse boundary without an analogous token.