Mark 4 : 16

The Peshitta postpones the demonstrative pronoun and copula (ܗܠܝܢ ܐܢܘܢ) to follow the relative clause, whereas Greek and Latin place οὗτοί εἰσιν / hi sunt at the head of the sentence. This reflects typical Syriac preference for topic-comment structure with delayed predication.

The Peshitta omits the adverb ὁμοίως / similiter ('likewise'), which in Greek and Latin signals the parallel structure of the parable's second soil-type. Syriac relies on the coordinating conjunction ܘ and syntactic parallelism to convey the comparison.

Greek uses an articular substantival participle construction (οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι, 'those being sown upon the rocky places'); Latin mirrors this with a relative clause (qui super petrosa seminantur); Syriac employs a passive Ethpeal participle with prepositional phrase (ܕܥܠ ܫܘܥܐ ܐܙܕܪܥܘ, 'who upon the rocky-ground were-sown'), achieving semantic equivalence through different syntactic means.

The Vulgate inserts a colon after seminantur to mark the transition from the identification of the seed-type to the description of their response. Neither Greek nor Peshitta manuscripts employ comparable punctuation at this juncture, though the syntactic break is implicit in the relative pronoun οἳ / ܕܡܐ.

Greek employs the aorist subjunctive ἀκούσωσιν in a temporal clause with ὅταν, expressing indefinite future action; Latin uses the perfect subjunctive audierint with cum, a functional equivalent in temporal-conditional contexts; Syriac uses the perfect ܕܫܡܥܘ, which in this context functions as a gnomic or habitual perfect ('whenever they hear'), semantically aligned but morphologically distinct.

Greek uses the prepositional phrase μετὰ χαρᾶς ('with joy', genitive of accompaniment); Latin employs cum gaudio (ablative of manner); Syriac uses the prepositional phrase ܒܚܕܘܬܐ (beth of instrument/manner). All three express the same adverbial modification of manner, differing only in the morphosyntactic realization of the prepositional government.