Mark 15 : 12

Greek uses the nominative article ὁ as a resumptive/anaphoric subject marker (ὁ δὲ Πιλᾶτος), mirrored by Peshitta ܗܘ; the Vulgate omits any equivalent demonstrative element, beginning directly with the proper name Pilatus.

Greek πάλιν ('again') and Vulgate iterum both signal the renewed exchange with the crowd; the Peshitta omits this adverb entirely, slightly flattening the narrative repetition that marks Pilate's repeated questioning.

The Greek aorist participle ἀποκριθεὶς ('answering') is rendered by the Vulgate participle respondens, but the Peshitta drops the participle of response and presents only the finite verb ܐܡܪ, simplifying the characteristic Semitic 'answered and said' pleonasm into a single verb.

Greek employs the imperfect ἔλεγεν ('was saying'), suggesting iterative or continuous speech; the Peshitta perfect ܐܡܪ and the Vulgate ait both render it as a simple/punctiliar act of speaking, neutralising the durative aspect.

The Clementine Vulgate marks the transition to direct speech with an explicit colon, here tokenised separately; the Greek encodes this in the high-point on αὐτοῖς· and the Peshitta carries it implicitly without a discrete punctuation token.

Greek relative ὃν ('whom') and Peshitta ܠܗܢܐ ('this one') both supply the object of the verb 'do'; the Vulgate compresses the clause and lacks an explicit antecedent pronoun, moving directly toward regi Judæorum.

The relative clause 'whom you call' (Greek λέγετε; Peshitta ܕܩܪܝܢ ܐܢܬܘܢ, analytic participle plus pronoun) is absent from the Vulgate, which renders the title directly as regi Judæorum without the qualifying clause of the crowd's naming.

Greek τὸν βασιλέα and Peshitta ܡܠܟܐ stand in the accusative/absolute as predicate of the relative clause, whereas the Vulgate regi appears in the dative governed by faciam ('what shall I do to the king'), reflecting a different syntactic construal of the object.

The Vulgate's terminal question mark is tokenised separately; the interrogative force is borne in Greek by the clitic question word τί and the final mark on Ἰουδαίων;, and in Syriac contextually without a discrete punctuation glyph.