Mark 14 : 37

The Greek and Latin coordinate the second clause with an explicit conjunction (καὶ / et) before the verb of finding; the Peshitta has no corresponding free conjunction here, instead juxtaposing ܐܫܟܚ asyndetically, a common Syriac narrative paratactic feature.

Greek uses a present participle καθεύδοντας ('sleeping') and Latin a present participle dormientes, both functioning as object complements; the Peshitta renders the same idea with a subordinating particle ܟܕ ('while') plus a finite plural verb ܕܡܟܝܢ, a syntactic shift from participial to temporal-clause construction.

Greek and Latin mark the new clause with a separate conjunction (καὶ / Et) preceding the verb of speaking; the Peshitta again incorporates the conjunction into the verb as the prefixed waw of ܘܐܡܪ ('and he said'), eliminating a standalone token.

Greek employs the article plus dative τῷ Πέτρῳ and Latin the bare dative Petro, both using the Greek-derived name 'Peter'; the Peshitta uses ܠܟܐܦܐ, the Aramaic Kepha ('rock') with the dative-marking lamadh prefix, preserving the underlying Semitic name that Πέτρος translates.

Greek καθεύδεις and Latin dormis are simple second-person verbs ('are you asleep?'); the Peshitta expands with an ethical/reflexive dative ܕܡܟܬ ܠܟ ('are you sleeping, for yourself?'), a characteristic Syriac dativus ethicus that adds no propositional content but heightens the personal address.

Greek ἴσχυσας ('were you strong/able') and Latin potuisti both employ a verb of capacity; the Peshitta uses ܐܫܟܚܬ from the root sh-k-kh ('to find/be able'), a Syriac idiom where 'finding' serves for 'being able', a lexical divergence from the Greek-Latin notion of strength.

The Clementine Vulgate inserts an explicit colon punctuation mark before direct speech, and a separate token, marking the transition to the quoted address; the Greek encodes this with the raised dot on Πέτρῳ· and the Peshitta has no discrete punctuation token, so the Latin colon has no lexical counterpart.

The Vulgate marks the question 'dormis?' with an independent interrogative punctuation token; the Greek signals interrogation orthographically within καθεύδεις; and the Peshitta marks no separate question token, leaving the Latin question mark without a parallel in the other witnesses.

The Vulgate closes the second question 'una hora vigilare?' with a standalone interrogative mark; the Greek encodes the question within γρηγορῆσαι; and the Peshitta lacks a discrete punctuation token, so this final Latin question mark stands without counterpart.