Mark 16 : 1

Greek employs a genitive absolute construction (διαγενομένου τοῦ σαββάτου) with the aorist participle of διαγίνομαι; Vulgate uses cum + pluperfect subjunctive (cum transisset sabbatum); Peshitta uses a temporal clause with ܟܕ + perfect verb ܥܒܪܬ. All three express the same temporal relationship ('when the Sabbath had passed'), but through distinct syntactic strategies native to each language.

Greek uses double article construction (ἡ Μαρία ἡ Μαγδαληνή) with both the proper name and the epithet articulated; Vulgate employs simple apposition (Maria Magdalene) with a comma; Peshitta uses the emphatic state for both elements (ܡܪܝܡ ܡܓܕܠܝܬܐ) without additional marking. The Greek construction is characteristic of Koine style for epithets, while Latin and Syriac follow their respective conventions for proper-name + descriptor sequences.

Greek employs a double-article periphrastic genitive (Μαρία ἡ τοῦ Ἰακώβου, literally 'Mary the [one] of James'), with the second article functioning as a substantivizer; Vulgate uses simple genitive apposition (Maria Jacobi); Peshitta uses the construct state (ܡܪܝܡ ܕܝܥܩܘܒ). All three identify Mary by her relationship to James, but Greek's articular construction is more elaborate than the straightforward genitive relationships in Latin and Syriac.

Greek ἠγόρασαν is aorist indicative third-person plural; Vulgate emerunt is perfect indicative third-person plural; Peshitta ܙܒܢ appears to be third-person feminine plural perfect (agreeing with the three women as grammatical subjects). The tense-aspect difference between Greek aorist and Latin perfect is minor, as both denote completed past action; Syriac feminine plural agreement reflects the gender of the subject nouns, whereas Greek uses common plural and Latin masculine plural as default.

Greek uses the pronoun αὐτόν ('him'), leaving the referent implicit from context; Vulgate explicitly names Jesum as the direct object; Peshitta incorporates the pronominal suffix directly onto the verb ܢܡܫܚܢܝܗܝ ('anoint-him'). The Vulgate's explicit naming of Jesus is an expansion for clarity, while Greek and Syriac rely on anaphoric reference, though Syriac's pronominal suffix is morphologically bound rather than a separate word.