Mark 6 : 29

Greek opens with paratactic Καὶ followed by the aorist participle ἀκούσαντες ('and having heard'); the Vulgate compresses this into an ablative absolute Quo audito ('which having been heard'), a more classical Latin construction, while Syriac ܘܫܡܥܘ ('and they heard') uses a finite paratactic verb. The three traditions are semantically equivalent but employ three distinct syntactic strategies for the temporal/circumstantial clause.

The Greek aorist participle ἀκούσαντες is rendered by Syriac as a finite verb folded into the conjunction (ܘܫܡܥܘ), reflecting the Syriac preference for coordinated finite clauses over participial subordination.

Greek and Latin express the possessive pronoun 'his' as a separate word (αὐτοῦ / ejus); Syriac incorporates it as the enclitic suffix ـܘܗܝ on ܬܠܡܝܕܘܗܝ ('his disciples'), a normal feature of Semitic pronominal suffixation.

Greek (καὶ) and Vulgate (et) coordinate 'they came and took'; the Peshitta omits the conjunction before ܫܩܠܘ ('they took'), juxtaposing the two verbs asyndetically, a common Syriac narrative idiom for sequential action.

Greek uses πτῶμα ('corpse, fallen body'), a stark term for a cadaver; Vulgate corpus and Syriac ܫܠܕܗ ('his body/corpse') are slightly more neutral, though ܫܠܕܐ likewise denotes a dead body. Syriac again carries the possessive as the suffix ـܗ, collapsing the article+noun+pronoun of the Greek into a single word.

The Vulgate inserts a colon before et posuerunt, marking a rhetorical pause absent in the Greek and Syriac; the conjunction is otherwise shared (καὶ / et / the ܘ- prefix of ܘܣܡܘ).

Greek ἐν τῷ μνημείῳ and Latin in monumento use a simple prepositional phrase ('in the tomb'); Syriac employs the periphrastic ܒܒܝܬ ܩܒܘܪܐ, literally 'in the house of burial', a characteristic Semitic construct-state idiom for designating a tomb.