Mark 16 : 8

Greek opens with a simple coordinating καὶ plus an aorist participle (ἐξελθοῦσαι, 'having gone out'); the Vulgate renders this with the adversative At illæ exeuntes ('But they, going out'), supplying an explicit subject pronoun. The Peshitta restructures more freely with a temporal clause ܘܟܕ ܫܡܥ ('and when [she/they] heard') and adds a verb of hearing not present in either the Greek or Latin, anticipating the women's reaction.

Greek εἶχεν γὰρ αὐτὰς ('for [it] held them') uses the simple imperfect of ἔχω; the Vulgate's invaserat enim eas ('for [it] had seized them') employs a pluperfect of invado with stronger semantic force. The Peshitta builds a periphrastic past with ܐܚܝܕ ܗܘܐ ('was holding/seizing') plus the enclitic dative ܠܗܝܢ, a typical Syriac compound-tense construction.

Greek pairs τρόμος καὶ ἔκστασις ('trembling and amazement/ecstasy') and Latin tremor et pavor ('trembling and dread'); the Peshitta reverses the pair as ܬܗܪܐ ܘܪܬܝܬܐ ('astonishment and trembling'), placing the noun of amazement first. The Latin pavor ('dread') is a slightly stronger lexical choice than Greek ἔκστασις ('ecstasy, displacement of mind').

Greek εἶπαν and Latin dixerunt are finite aorist/perfect indicatives ('they said'); the Peshitta uses the negative particle ܠܐ with the participle ܐܡܪܝܢ ('they were not saying / said nothing'), distributing the negation differently across the clause but yielding the same sense.

Greek ἐφοβοῦντο γάρ and Latin timebant enim use a single imperfect verb plus the postpositive causal particle ('for they were afraid'). The Peshitta employs a periphrastic ܕܚܝܠܢ ܗܘܝ ('they were fearing', participle + enclitic perfect of h-w-y) with ܓܝܪ, again preferring the compound tense characteristic of Syriac narrative.

This entire block, bracketed [[...]] in the Greek edition, is the so-called 'Shorter Ending' of Mark transmitted in a handful of witnesses after 16:8. It is absent from both this Peshitta verse and this Clementine Vulgate verse, reflecting its disputed and secondary status in the textual tradition (cf. the differing endings catalogued in the apparatus to Mark 16:9–20).