Mark 15 : 42

Greek opens with the coordinating conjunction Καί followed by a genitive absolute; the Peshitta fuses conjunction and subordinator into a single ܘܟܕ ('and when'), while the Vulgate splits the same idea into Et + cum, introducing an explicit temporal clause. The constructions are semantically equivalent but reflect each language's preferred way of marking attendant circumstance.

Greek ἤδη and Latin jam ('already, now') emphasise that evening had by this point fallen; the Peshitta lacks any corresponding adverb, simplifying the temporal frame to a plain 'when it was evening.'

Greek expresses the time with a genitive absolute ὀψίας γενομένης ('evening having come'); the Peshitta inverts to ܗܘܐ ܪܡܫܐ ('there came evening'), and the Vulgate renders it with the periphrastic sero esset factum ('it had become late'). All three convey the onset of evening, but each employs a distinct syntactic mechanism.

Greek introduces the causal clause with ἐπεί ('since'); the Vulgate marks it with the parenthetical (quia. The Peshitta omits an explicit causal conjunction, instead linking the day directly via a construct chain, so the explanatory force is implicit rather than overtly subordinated.

Greek ἦν παρασκευή and Latin erat parasceve both use a finite copula plus the noun 'Preparation,' whereas the Peshitta condenses this to the single construct ܕܥܪܘܒܬܐ ('of the eve/Preparation') governed by the preceding ܪܡܫܐ, dispensing with an explicit verb. The Syriac term derives from the root e-r-b ('to set, of the sun'), the native designation for Friday.

The explanatory relative clause 'which is before-the-Sabbath' is rendered with the compound noun προσάββατον in Greek, an analytic phrase ante sabbatum in Latin, and the prepositional construction ܩܕܡ ܫܒܬܐ in Syriac. The Greek single-word compound contrasts with the analytic two-word phrasing of both versions, though all denote the day preceding the Sabbath.