Mark 14 : 8

Greek expresses the relative clause compactly with the neuter relative pronoun ὃ ('what'); the Peshitta unpacks this with a periphrastic construction ܗܘ ܕܐܝܬ ܗܘܐ ('that which there was'), using the existential particle ܐܝܬ plus the auxiliary ܗܘܐ to form a past-tense possessive idiom. The Vulgate Quod mirrors the Greek tightly.

Greek ἔσχεν (aorist of ἔχω, 'she had') is a finite verb of possession; the Peshitta renders the notion of possession idiomatically with the dative ܠܗ ('to her'), the standard Syriac construction for 'have', leaving the existential weight on ܐܝܬ ܗܘܐ. Latin habuit matches the Greek directly.

Greek μυρίσαι ('to anoint with myrrh/ointment') derives from μύρον; the Peshitta uses ܒܣܡܬ from the root b-s-m, properly 'to perfume/embalm with aromatics' (cf. Hebrew בֹּשֶׂם), a lexically distinct but semantically equivalent rendering. Latin ungere ('to anoint') is the more generic verb.

Greek σῶμα (with definite article τό) and Latin corpus denote 'body' in the standard anatomical sense; the Peshitta ܓܘܫܡܝ (root g-sh-m, cf. Arabic جِسْم) carries the suffixed first-person pronoun and connotes the corporeal mass or substance, a near-synonym appropriate to the embalming context.

Greek μου ('of mine') and Latin meum are independent genitive/possessive forms; in Syriac the possessor is encoded as the pronominal suffix on ܓܘܫܡܝ ('my body'), so the possessive is morphologically fused with the noun rather than expressed as a separate token.

Greek expresses purpose with εἰς τὸν ἐνταφιασμόν ('for the burial/embalming'), echoed by Latin in sepulturam; the Peshitta uses a comparative-purpose construction ܐܝܟ ܕܠܩܒܘܪܬܐ ('as for burial'), where ܐܝܟ ('as/like') softens the prepositional phrase, and the root q-b-r ('to bury') corresponds to the Greek ἐνταφιασμός.