Mark 14 : 18

Greek employs a genitive absolute construction (ἀνακειμένων αὐτῶν) with explicit pronoun; Peshitta uses a simple participle (ܣܡܝܟܝܢ) without overt subject; Vulgate mirrors the Greek with ablative absolute (discumbentibus eis) including pronoun. All three express the same temporal circumstance but differ in syntactic explicitness.

Greek uses coordinating conjunction καὶ with genitive absolute participle (ἐσθιόντων); Peshitta employs a single coordinated participle with prefixed ܘ (ܘܠܥܣܝܢ); Vulgate follows Greek structure with et + ablative absolute (manducantibus). The Peshitta integrates both participial actions more tightly into a single clause.

Greek includes the article ὁ before Ἰησοῦς and marks speech with a raised dot (εἶπεν·); Vulgate uses a colon after Jesus (ait Jesus :); Peshitta has no punctuation mark. The substantive content is identical, but the traditions differ in their conventions for introducing direct discourse.

Peshitta adds the explicit first-person pronoun ܐܢܐ ('I') after the second ܐܡܪ, yielding 'Amen I say I to-you,' whereas Greek λέγω and Latin dico encode the subject morphologically. This is a typical Syriac clarifying gloss for emphasis or disambiguation.

Greek and Vulgate place the numeral before the prepositional phrase (εἷς ἐξ ὑμῶν / unus ex vobis); Peshitta integrates both into a single construct phrase ܕܚܕ ܡܢܟܘܢ ('that-one from-you'), a standard Semitic idiom. The word order reflects underlying syntactic preferences but conveys identical meaning.

Greek and Vulgate place the verb παραδώσει / tradet ('will betray') immediately after the subject phrase, followed by the object με / me. Peshitta postpones the verb ܢܫܠܡܢܝ to the end of the sentence, after the relative clause ܕܐܟܠ ܥܡܝ ܗܘ ('who eats with-me he'). This reflects Syriac preference for verb-final word order in subordinate constructions and creates a different rhetorical emphasis.