Mark 8 : 1

The Peshitta inserts the postpositive particle ܕܝܢ ('but, now') as a discourse connective, a stylistic feature absent from both the Greek and Latin, which open the verse without an adversative.

Greek πάλιν ('again') and Latin iterum are both attested, but the Peshitta omits this temporal adverb entirely, dropping the explicit link to the earlier feeding narrative (cf. Mark 6:34).

Greek uses a genitive absolute (πολλοῦ ὄχλου ὄντος) and Latin a cum-clause (cum turba multa esset); the Syriac employs a ܟܕ ('when') clause with the periphrastic existential ܐܝܬ ܗܘܐ ('there was'), a typical Semitic construction expressing the same circumstantial sense.

Greek καὶ μὴ ἐχόντων uses the participle 'not having,' which the Latin renders with a finite subjunctive (nec haberent); the Syriac again resorts to the periphrastic ܘܠܐ ܐܝܬ ܗܘܐ ('and there was not'), restructuring the verb of possession into an existential negation.

Greek προσκαλεσάμενος (middle participle, 'having summoned to himself') and Latin convocatis (ablative absolute) both preserve the participial syntax, whereas the Syriac ܩܪܐ is a simple finite verb ('he called'), flattening the subordination into a coordinate clause.

The explicit subject ὁ Ἰησοῦς ('Jesus') is named in the Greek but left implicit in both the Latin and the Syriac, which carry the subject through verbal inflection only — a common abbreviating tendency in the versions.

Greek τοὺς μαθητὰς αὐτοῦ ('his disciples') with explicit possessive pronoun is matched by the Syriac single word ܠܬܠܡܝܕܘܗܝ, which fuses the object marker, noun, and 3ms possessive suffix; the Latin discipulis omits any possessive, leaving 'the disciples' unmarked.

Greek λέγει is a present indicative ('he says,' historic present), while the Syriac ܘܐܡܪ ('and he said') prefixes the coordinating waw and uses a perfective form, and the Latin ait is a defective perfect — both versions normalising the vivid Greek present to past narration.