Mark 14 : 13

Greek τῶν μαθητῶν αὐτοῦ and Latin ex discipulis suis use a partitive genitive with possessive pronoun; the Syriac ܡܢ ܬܠܡܝܕܘܗܝ employs a partitive ܡܢ followed by the noun with attached possessive suffix -ohi, collapsing the pronoun into the noun morphologically.

The Syriac ܘܐܡܪ again fuses conjunction and verb of speaking into one form, against the analytic καί + λέγει and et + dicit; the present-tense λέγει/dicit is rendered by the Syriac perfect.

Greek αὐτοῖς and Syriac ܠܗܘܢ render the dative 'to them'; the Vulgate separates the pronoun eis from the following colon, but the editorial colon (idx 9) is a punctuation marker introducing direct speech with no counterpart in the source dative phrase.

Greek ὑπάγετε (ὑπάγω, 'go away/depart') and Latin Ite are 2nd-plural imperatives; the Syriac ܙܠܘ from root z-l-w lexically corresponds to Hebrew הלך 'to go', a standard Syriac equivalent, with no semantic divergence.

Greek εἰς τὴν πόλιν and Latin in civitatem use preposition + article + accusative; the Syriac ܠܡܕܝܢܬܐ encodes the directional preposition as the prefixed lamadh and the determination via the emphatic state, eliminating separate words for 'into' and 'the'.

Greek καί and Latin et are simple coordinating conjunctions, but the Syriac ܘܗܐ adds the presentative particle ܗܐ ('behold'), a stylistic intensifier introducing the predicted encounter that has no equivalent in the Greek or Latin here.

Greek ἀπαντήσει and Latin occurret are future indicatives ('will meet you'); the Syriac ܦܓܥ (root p-g-e, cognate Hebrew פָּגַע) stands as a perfect/participial form governed by the preceding ܗܐ, rendering the prophetic encounter as a present-vivid rather than future tense.

Greek κεράμιον denotes an earthenware jar; Latin lagenam ('flask') and Syriac ܡܐܢܐ ('vessel') are broader terms, the Syriac in particular using a generic word for 'utensil/vessel' rather than a specific water-jar, a slight lexical generalisation.

The participle βαστάζων ('carrying') is rendered by Latin bajulans; the Syriac ܕܫܩܝܠ (root sh-q-l) uses a relative particle d- + passive participle construction ('who bears'), shifting from the Greek attributive participle to a Syriac relative clause, and is positioned before 'vessel of water' rather than after, reflecting Semitic word order.

Greek αὐτῷ and Latin eum render the object of 'follow' as a bare pronoun; the Syriac ܒܬܪܗ uses the preposition ܒܬܪ ('after') + suffix, since the Syriac verb 'go' governs its object with 'after him', an idiomatic construction rather than a direct dative/accusative.

The Vulgate inserts an editorial colon before sequimini to mark the resumption of direct command; this is a punctuation feature of the printed Clementine text with no lexical counterpart in the Greek or Syriac.