Mark 15 : 34

Greek uses the articular dative time-phrase τῇ ἐνάτῃ τῇ ὥρᾳ ('at the ninth hour'), with the conjunction καί standing separately. The Peshitta compresses this into ܘܒܬܫܥ ܫܥܝܢ ('and at nine hours'), prefixing the conjunction and preposition onto the numeral, while the Vulgate renders an anarthrous ablative of time hora nona; the constructions are semantically equivalent but differ in articulation and word order.

Greek ἐβόησεν (βοάω, 'cried out') and Syriac ܩܥܐ (q-e-a, 'cried/shouted') are close lexical equivalents, while the Vulgate exclamavit ('exclaimed') intensifies the verb slightly; all three convey a loud vocalisation but with differing lexical nuance.

Greek supplies the nominative article ὁ before Ἰησοῦς; both the Syriac ܝܫܘܥ and the Latin Jesus omit any article, as neither language employs a definite article with proper names in this construction.

Greek λέγων is a present participle ('saying'), the Vulgate matches with the participle dicens followed by punctuation, while the Syriac ܘܐܡܪ uses a finite verb with conjunction ('and said'), a typical Semitic paratactic construction rather than the Greek participial subordination.

The transliterated cry differs across traditions: Greek ελωι ελωι and Vulgate Eloi, eloi reflect an Aramaic/Hebrew form close to Mark's reading, whereas the Syriac ܐܝܠ ܐܝܠ ('Il, Il') represents the native Aramaic theonym; these reflect divergent vocalisations of the Psalm 22:1 citation.

The translation formula differs: Greek uses a relative clause with passive participle ὅ ἐστιν μεθερμηνευόμενον ('which is, being translated'), the Vulgate parallels with quod est interpretatum, while the Syriac compresses to a single relative ܕܐܝܬܝܗ ('which is'), lacking an explicit verb of translation.

Greek renders the vocative with article plus pronoun ὁ θεός μου ('O God of mine'); the Vulgate uses Deus meus, and the Syriac employs the single suffixed form ܐܠܗܝ ('my God'), a synthetic Semitic construction expressing the same possessive vocative more economically.

The repeated invocation again shows the synthetic Syriac suffixed form ܐܠܗܝ against the analytic Greek ὁ θεός μου and Latin Deus meus; the doubling is preserved in all three traditions reflecting the parallelism of Psalm 22:1.

Greek εἰς τί ('to what end / why') and Latin ut quid express purpose-laden interrogation, whereas the Syriac ܠܡܢܐ is a simple interrogative 'why'; the Latin idiom in particular renders the Greek purpose construction literally.

Greek separates verb and pronoun ἐγκατέλιπές με ('you have forsaken me'), as does the Vulgate dereliquisti me, while the Syriac ܫܒܩܬܢܝ incorporates the first-person object suffix into the verb, a synthetic feature of Aramaic morphology.