Mark 6 : 11

Greek reads ὃς ἂν τόπος ('whatever place'), explicitly naming τόπος as the subject of non-reception; the Vulgate quicumque ('whosoever') and Syriac ܡܢ ('whoever') both render a personal relative rather than a locative, shifting the referent from the place to its inhabitants.

Greek uses a present participle ἐκπορευόμενοι ἐκεῖθεν ('departing thence') and the Vulgate mirrors it with exeuntes inde; the Peshitta expands the construction into a finite temporal clause ܡܐ ܕܢܦܩܝܢ ܐܢܬܘܢ ܡܢ ܬܡܢ ('when you go out from there'), a typical Syriac periphrasis for the Greek circumstantial participle.

Greek employs an articular attributive phrase τὸν ὑποκάτω ('the [dust] which is beneath'); the Vulgate reduces this to the simple preposition de ('from'), while Syriac ܕܒܬܚܬܝܐ retains the relative-prepositional sense ('which is under'), preserving the Greek articular construction more closely than the Latin.

Greek αὐτοῖς ('against/to them', plural) and Latin illis agree; the Peshitta incorporates the testimony-and-pronoun into the single suffixed noun ܠܣܗܕܘܬܗܘܢ ('for their testimony'), so the dative pronoun is realised as a possessive suffix rather than a separate token.

Greek Ἀμὴν and Syriac ܘܐܡܝܢ both transmit the solemn introductory 'Amen, I say to you' formula; the Clementine Vulgate omits the entire 'Amen dico vobis... in die judicii' saying here (Mark 6:11b), reflecting the shorter Western/Vulgate text that lacks the Sodom-and-Gomorrah comparison found in the Byzantine tradition and the Peshitta.

Greek λέγω ὑμῖν encodes the first-person subject within the verb; Syriac analytically supplies the independent pronoun ܐܢܐ ('I') alongside ܐܡܪ and the dative ܠܟܘܢ, a normal Syriac articulation of the Greek synthetic verb.