Mark 14 : 59

The Peshitta inserts the postpositive particle ܕܝܢ (de, 'but/now'), a discourse connective with no counterpart in either the Greek or the Latin; it is a characteristic Syriac stylistic addition marking narrative continuation rather than a substantive variant.

Both Greek οὕτως and Syriac ܗܟܢܐ supply the adverb 'thus/so' (οὐδὲ οὕτως, 'not even so'); the Vulgate omits this adverb entirely, weakening the rhetorical force of the clause which stresses that even after repeated false testimony the witnesses still did not agree.

Greek ἴση ('equal, consistent') and Syriac ܫܘܝܐ (root sh-w-y, 'equal, level') agree closely, both denoting agreement of testimony; the Vulgate conveniens ('fitting, harmonious') shifts the metaphor slightly from numerical/qualitative equality to suitability or mutual fittingness, a lexical rather than semantic divergence.

All three attest the third-person singular imperfect of 'to be' (ἦν / ܗܘܬ / erat); the divergence is only in word order, the Latin placing the verb before its predicate adjective whereas Greek and Syriac place it after.

Greek expresses 'their testimony' analytically with the article ἡ plus μαρτυρία and a following genitive pronoun, while the Syriac ܣܗܕܘܬܗܘܢ synthesises noun and possessive suffix into a single word; the Vulgate testimonium likewise drops the article, Latin lacking the definite article altogether.

The genitive plural pronoun αὐτῶν ('of them') is borne by the Syriac as the enclitic suffix -ܗܘܢ on the noun at index 5, while the Vulgate renders it with the demonstrative-derived genitive illorum; the choice of illorum over the more neutral eorum is a stylistic Latin preference without semantic effect.