Mark 4 : 33

Greek καί and Latin Et open the verse with paratactic coordination; the Peshitta lacks an initial conjunction here, beginning instead with the prepositional phrase ܒܡܬܠܐ ('in parables'), a permissible Syriac stylistic reordering that fronts the instrumental.

Greek τοιαύταις ('such') and Latin talibus render a single demonstrative adjective, whereas Syriac expands it to a two-word relative-comparative phrase ܕܐܝܟ ܗܠܝܢ ('which [are] like these'), an idiomatic Syriac analytic construction for the synthetic Greek demonstrative.

All three attest 'parables' (παραβολαῖς / ܡܬܠܐ / parabolis), but the Peshitta fronts it as the prepositional ܒܡܬܠܐ at the head of the clause, a word-order difference from the Greek and Latin where the noun follows its modifiers.

Greek πολλαῖς and Latin multis ('many') qualify the parables; the Peshitta omits any quantifier of multitude here, transmitting only ܕܐܝܟ ܗܠܝܢ ('such as these') without rendering 'many'.

Greek imperfect ἐλάλει and Latin imperfect loquebatur express continuous past action with a single verb; Syriac uses the analytic periphrastic ܡܡܠܠ ܗܘܐ (participle plus enclitic ܗܘܐ), the standard Syriac construction for durative past sense, semantically equivalent.

The Peshitta supplies the explicit subject ܝܫܘܥ ('Jesus'), which is only implied by the third-person verb in the Greek (ἐλάλει) and Latin (loquebatur); this is a typical Syriac clarifying expansion naming the antecedent of the verb.

Greek articular τὸν λόγον and Latin verbum render 'the word' as the object; the Peshitta repeats ܡܬܠܐ ('parable/word') here rather than using a distinct lexeme for λόγος, reflecting the Syriac root m-th-l doing double duty and slightly blurring the Greek distinction between παραβολή and λόγος.

Greek imperfect ἠδύναντο and Latin imperfect poterant ('they were able') are single finite verbs; Syriac again employs the periphrastic ܕܡܫܟܚܝܢ ܗܘܘ (participle plus ܗܘܘ), and its root sh-k-kh ('to find/be able') is a lexical-cognate shift from δύναμαι, idiomatic for capacity in Syriac.

The Clementine Vulgate closes the verse with a colon (:), anticipating continuation into the following clause; neither the Greek (which ends with a full stop after ἀκούειν) nor the Peshitta marks this punctuation, a purely editorial reading-aid divergence.