Mark 6 : 11

Greek employs a relative pronoun with modal particle (ὃς ἂν τόπος) to express indefinite relative construction; Vulgate uses quicumque (compound indefinite relative); Peshitta uses ܡܢ (simple relative 'whoever') with implicit place reference, a more compact Semitic construction expressing the same indefinite conditional sense.

Greek uses subjunctive δέξηται with negation μή (singular verb agreeing with τόπος); Vulgate employs future perfect receperint (plural, treating the indefinite subject as collective); Peshitta uses imperfect ܢܩܒܠܘܢܟܘܢ with pronominal suffix, all three expressing the same protasis but with different aspectual nuances.

Greek uses present participle ἐκπορευόμενοι ἐκεῖθεν (adverbial, 'departing from there'); Vulgate mirrors with present participle exeuntes inde; Peshitta employs temporal particle ܡܐ with finite verb ܕܢܦܩܝܢ plus explicit subject pronoun ܐܢܬܘܢ and prepositional phrase ܡܢ ܬܡܢ—a typical Syriac preference for finite verbal constructions over participles.

Peshitta inserts explicit subject pronoun ܐܢܬܘܢ ('you'), which is grammatically unnecessary but stylistically preferred in Syriac to clarify the subject of the imperative that follows; neither Greek nor Latin requires or transmits this pronoun.

Greek uses articular prepositional phrase τὸν ὑποκάτω τῶν ποδῶν ὑμῶν ('the [dust] under your feet') with double article construction; Vulgate employs simple prepositional phrase de pedibus vestris ('from your feet'); Peshitta uses construct chain ܕܒܬܚܬܝܐ ܕܪܓܠܝܟܘܢ ('that is beneath your feet'), all semantically equivalent but syntactically distinct.

Greek uses εἰς μαρτύριον αὐτοῖς ('for testimony to them'); Vulgate mirrors with in testimonium illis; Peshitta employs ܠܣܗܕܘܬܗܘܢ with pronominal suffix ('for their testimony'), a more compact Semitic construction incorporating the dative pronoun into the noun itself rather than as a separate word.

The entire second sentence (Mark 6:11b in some traditions) containing the Amen-saying about Sodom and Gomorrah is absent from the Vulgate. This verse is widely regarded as a Western non-interpolation or scribal harmonization toward Matthew 10:15, and its omission in the Vulgate reflects the shorter Markan text attested in key Alexandrian and Western witnesses (e.g., Codex Vaticanus, Codex Bezae).