Mark 16 : 19

Greek opens with the article ὁ plus the correlative particle pair μὲν...οὖν ('indeed therefore'), a classic resumptive transition; the Vulgate renders this with Et...quidem, splitting the connective and adversative force across two words. The Peshitta reduces the whole cluster to the single postpositive particle ܕܝܢ, which carries both transitional and mildly adversative weight, an idiomatic compression typical of Syriac discourse markers.

All three attest 'the Lord' (κύριος / ܡܪܢ / Dominus), but the Syriac ܡܪܢ encodes the first-person plural possessive suffix ('our Lord'), a confessional expansion absent from the bare Greek and Latin nominatives, and it follows rather than precedes the name Jesus.

The personal name Jesus is common to all three witnesses, but the Peshitta places ܝܫܘܥ first in the clause (Jesus our Lord) whereas Greek and Latin set the title before the name (the Lord Jesus), reflecting differing appositional ordering conventions.

Greek expresses the temporal clause with the preposition μετά governing an articular aorist infinitive (μετὰ τὸ λαλῆσαι); the Vulgate recasts this as a finite temporal clause introduced by postquam (postquam locutus est); the Syriac uses ܡܢ ܒܬܪ ('after') followed by a relative-marked perfect verb ܕܡܠܠ, three equivalent strategies for the same anteriority.

Greek and Latin use a passive form ('was taken up', ἀνελήφθη / assumptus est), portraying the ascension as a divine act performed upon Jesus; the Peshitta employs the intransitive active ܣܠܩ ('he went up / ascended'), depicting the same event from the subject's own agency, a recurring Syriac preference.

The conjoined verb 'and sat' is rendered as aorist ἐκάθισεν in Greek but as present sedet in the Vulgate, the Latin shifting to a durative present to stress the ongoing session at God's right hand; the Syriac ܘܝܬܒ is a simple perfect aligning with the Greek aspectually.