Mark 13 : 11

Greek postpositive δέ stands second in the clause, whereas the Peshitta places its equivalent ܕܝܢ after the verb and indirect object (token 3); the Vulgate omits any rendering of the adversative particle entirely, a frequent Latin simplification of Greek δέ.

Greek ἄγωσιν ('they lead away', from ἄγω) and Latin duxerint render a verb of conducting, while the Peshitta ܕܡܩܪܒܝܢ (root q-r-b, 'bring near, present') conveys a nuance of formal presentation before authorities, a lexically distinct but contextually equivalent choice.

Greek uses a present participle παραδιδόντες ('handing [you] over') and Latin a participle tradentes, whereas the Peshitta ܕܢܫܠܡܘܢܟܘܢ employs a finite imperfect verb with object suffix ('that they may deliver you up'), recasting the participial circumstance as a subordinate clause.

Greek compresses the idea into the single compound verb προμεριμνᾶτε ('be anxious beforehand'), matched by Latin præcogitare, while the Peshitta analyses it into two verbs ܬܩܕܡܘܢ ܬܐܨܦܘܢ ('do not anticipate [and] be anxious'), a typical Syriac periphrasis for Greek προ-compounds.

Greek μηδὲ μελετᾶτε ('nor premeditate') is paralleled by Syriac ܘܠܐ ܬܪܢܘܢ ('and do not meditate'), but the Vulgate omits this entire clause, reflecting the shorter text found in some witnesses that aligns Mark toward the abbreviated form.

Greek adversative ἀλλά (with the variant note 'all᾽' attached to token 13) corresponds to Peshitta ܐܠܐ and Latin sed; the parenthetical transliteration in the Greek input is a scribal/editorial gloss rather than a textual unit.

The Greek conditional particle ἐάν combines with the relative ὅ to form the indefinite 'whatever shall be given'; neither the Peshitta nor the Vulgate renders a discrete conditional particle, having absorbed the indefinite sense into the relative pronoun (ܡܕܡ / quod).

Greek aorist passive subjunctive δοθῇ ('shall be given') and Latin perfect subjunctive datum...fuerit express punctiliar futurity, while the Peshitta ܕܡܬܝܗܒ (root y-h-b) uses a participial present 'that is given', flattening the temporal aspect in characteristic Syriac fashion.

Greek ἐστε ('you are') and Latin estis are present-tense copulas, while the Peshitta supplies ܗܘܐ ('it is/was', root h-w-a) placed before the negative-emphatic construction; the Syriac copula sits at token 21, ahead of γάρ in linear order, reflecting Syriac clause-internal sequencing.

Greek uses an articular substantival participle οἱ λαλοῦντες ('the ones speaking') and Latin the bare participle loquentes, whereas the Peshitta ܡܡܠܠܝܢ (root m-l-l) is a plain participle without the article, lacking the Greek nominalising definite article τό/οἱ.

Greek expresses 'the Holy Spirit' with a doubly-articulated attributive construction τὸ πνεῦμα τὸ ἅγιον, and Latin with the simple Spiritus Sanctus, while the Peshitta ܪܘܚܐ ܕܩܘܕܫܐ ('the Spirit of holiness', root q-d-sh) uses a genitival construct idiom rather than an adjectival attribute, a Semitic substantive-of-quality formula.