Greek ὅτι and Latin Quia both introduce the clause causally ('because/that'), while Peshitta omits an explicit causal conjunction, beginning directly with the demonstrative particle ܕܗܐ ('behold').
EN “Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles.
ES He aquí subimos á Jerusalem, y el Hijo del hombre será entregado á los príncipes de los sacerdotes, y á los escribas, y le condenarán á muerte, y le entregarán á los Gentiles:
ZH-HANS 「看哪,我们上耶路撒冷去,人子将要被交给祭司长和文士,他们要定他死罪,交给外邦人。
ZH-HANT 「看哪,我們上耶路撒冷去,人子將要被交給祭司長和文士,他們要定他死罪,交給外邦人。
Greek ὅτι and Latin Quia both introduce the clause causally ('because/that'), while Peshitta omits an explicit causal conjunction, beginning directly with the demonstrative particle ܕܗܐ ('behold').
Peshitta adds the explicit subject pronoun ܚܢܢ ('we') after the verb ܣܠܩܝܢ ('we go up'), whereas Greek ἀναβαίνομεν and Latin ascendimus encode the first-person plural subject morphologically without a separate pronoun.
Vulgate inserts et senioribus ('and to the elders') after scribis, expanding the list of recipients to include a third group not attested in either the Greek NA28 or the Peshitta. This represents a Western textual tradition harmonizing with parallel passion predictions or synoptic accounts.
Greek and Peshitta place the object pronoun before the dative complement (αὐτὸν θανάτῳ / ܠܡܘܬܐ with pronominal suffix on verb), while Vulgate reverses the order (damnabunt eum morte), placing the accusative pronoun eum between verb and ablative of penalty.
Vulgate concludes the verse with a colon (:), signaling continuation into the following verse, whereas Greek and Peshitta manuscripts typically employ a full stop or no explicit punctuation marker at this juncture.