Mark 6 : 34

Greek uses conjunction καὶ plus aorist participle ἐξελθών (nominative singular masculine); Vulgate mirrors this with Et exiens (present participle); Peshitta employs the single prefixed form ܘܢܦܩ (waw-consecutive perfect), a typical Semitic construction collapsing conjunction and finite verb into one token.

Greek places the subject Ἰησοῦς after the verb εἶδεν with definite article ὁ (postpositive subject); Vulgate inverts to vidit...Jesus (verb-object-subject); Peshitta follows Semitic VSO order ܝܫܘܥ ܚܙܐ (Jesus saw), placing the subject before the verb without an article (Syriac lacks the definite article as a separate morpheme).

Vulgate inserts a colon after Jesus, creating a stronger syntactic break before the compassion clause; Greek and Peshitta use simple conjunction καὶ / ܘ without punctuation, maintaining paratactic flow typical of Semitic narrative style.

Greek ἐσπλαγχνίσθη (aorist passive deponent, 'was moved with compassion in the viscera') is a distinctively NT Greek term; Peshitta ܘܐܬܪܚܡ employs the Ethpael of ܪܚܡ ('had mercy/compassion'), a common Semitic root; Vulgate misertus est uses the deponent perfect of misereor, semantically equivalent but lacking the visceral imagery of σπλαγχνίζω.

Greek ὡς introduces a comparative particle ('like/as'); Vulgate sicut is the direct Latin equivalent; Peshitta embeds the comparison within the relative clause ܕܕܡܝܢ ܗܘܘ ('who were resembling'), using the verb ܕܡܐ rather than a separate comparative particle—a typical Syriac construction for similes.

Greek uses negative participle μὴ ἔχοντα ποιμένα (neuter plural nominative agreeing with πρόβατα); Vulgate employs non habentes pastorem (masculine plural present participle in ad sensum agreement with oves); Peshitta uses the negative existential particle ܕܠܝܬ ܠܗܘܢ ܪܥܝܐ ('who there-is-not to-them a-shepherd'), a distinctively Semitic possessive construction with dative of possession rather than a verb 'to have.'

Greek ἤρξατο διδάσκειν uses the ingressive aorist of ἄρχω plus complementary infinitive ('began to teach'); Vulgate cœpit docere mirrors this exactly with perfect plus infinitive; Peshitta ܘܫܪܝ ܗܘܐ ܠܡܠܦܘ employs the periphrastic construction with auxiliary ܗܘܐ plus lamadh infinitive, a characteristic Syriac way of expressing inceptive aspect. All three traditions place the object pronoun after the infinitive, though Peshitta uses the enclitic ܐܢܘܢ where Greek and Latin use accusative αὐτούς/eos (implied in multa).