Mark 6 : 14

The Greek ἤκουσεν and Latin audivit stand as independent finite verbs, whereas the Peshitta fuses the conjunction and verb into a single form ܘܫܡܥ ('and-he-heard'); a routine morpho-orthographic feature of Syriac, not a semantic divergence.

All three name Herod, but the word order differs: Greek and Latin place 'king' before 'Herod' (βασιλεὺς Ἡρῴδης / rex Herodes), while the Peshitta inverts to ܗܪܘܕܣ ܡܠܟܐ ('Herod the king'), a Semitic appositional order.

Greek φανερόν ('manifest/well-known') and Latin manifestum render the predicate adjective, but the Peshitta lacks a direct equivalent and instead introduces an explicit object ܥܠ ܝܫܘܥ ('concerning Jesus') after the verb of hearing, supplying the referent and recasting the clause as ܐܬܝܕܥ ('became known').

Greek ἐγένετο is a single aorist; Latin factum est and Syriac ܐܬܝܕܥ ܗܘܐ employ periphrastic constructions, with the Peshitta substituting the passive of 'to know' (ܐܬܝܕܥ, 'became known') for the copular 'became'.

The pronominal reference 'of him' is carried in Greek by genitive αὐτοῦ and in Latin by ejus; the Peshitta distributes it across the proleptic dative ܠܗ ('to him') and the suffix on ܫܡܗ, a characteristically Syriac double-marking of possession.

Greek ἔλεγον (imperfect 3rd plural, 'they were saying') and the periphrastic Peshitta ܘܐܡܪ ܗܘܐ ('he was saying', sg.) differ in number, while the Vulgate dicebat (imperfect 3rd singular) agrees with the Syriac singular; this reflects a genuine variant tradition over whether Herod or the populace is the subject.

Greek ὅτι introduces direct discourse (recitative); the Vulgate renders this with a colon plus Quia, while the Peshitta has no overt complementizer, simply juxtaposing the reported clause.

Greek uses an articular present participle ὁ βαπτίζων ('the baptizing one'); the Peshitta substantivizes with the agent-noun ܡܥܡܕܢܐ ('the Baptizer') and the Latin with the title Baptista, both lexicalising the participial epithet.

Greek ἐγήγερται is a perfect passive ('has been raised'), implying divine agency, whereas the Peshitta ܩܡ ('he rose') and Latin resurrexit present the act intransitively/actively as a rising of its own; a subtle theological shading common to the versions.

Greek νεκρῶν and Latin mortuis use a bare substantival plural ('[the] dead'); the Peshitta employs the idiom ܒܝܬ ܡܝܬܐ ('the house/place of the dead'), a periphrasis for the realm of the dead typical of Syriac.

Greek καί ('and') is rendered in the Vulgate by a colon followed by et; the Peshitta omits any explicit conjunction here, beginning the next clause directly with ܡܛܠ.