Mark 6 : 45

The Peshitta combines the conjunction and adverb into a single compound form ܘܡܚܕܐ (w-meḥdā, 'and immediately'), whereas Greek and Latin maintain separate tokens (Καὶ εὐθύς / Et statim). This reflects typical Syriac morphological economy in rendering temporal adverbs with conjunctions.

Greek employs an articular infinitive construction (ἐμβῆναι εἰς τὸ πλοῖον, 'to embark into the boat'); Latin uses a bare infinitive with accusative (ascendere navim); Syriac uses a d- subordinating particle with imperfect verb (ܕܢܣܩܘܢ ܠܣܦܝܢܬܐ, d-nesqun l-sphinta, 'that they should ascend to the ship'). These represent equivalent purpose clauses in different syntactic frames.

The Vulgate omits the coordinating conjunction before the purpose clause, rendering the infinitive phrase (ut præcederent) as directly dependent on coëgit. Greek and Syriac both retain explicit coordination (καὶ / ܘ), making the two infinitival actions syntactically parallel rather than subordinated.

Greek uses a simple infinitive προάγειν ('to go before'); Latin employs ut + subjunctive (ut præcederent eum, 'that they should precede him'); Syriac continues the d- subordination with an explicit pronominal suffix (ܘܢܐܙܠܘܢ ܩܕܡܘܗܝ, w-ne'zlon qdomawhy, 'and they should go before him'). The Vulgate and Peshitta make the object pronoun explicit, whereas Greek leaves it implicit in context.

Greek uses εἰς τὸ πέραν ('to the other side') with the articular adverbial noun; Latin renders this as trans fretum ('across the strait'), specifying the body of water; Syriac uses the simple prepositional phrase ܠܥܒܪܐ (l-ʿebrā, 'to the crossing/other side'). The Latin choice of fretum adds geographic specificity not present in the Greek or Syriac.

Greek places the emphatic pronoun before the verb (αὐτὸς ἀπολύει); Latin inverts this to ipse dimitteret, maintaining emphasis; Syriac uses verb-first order with the independent pronoun following (ܫܪܐ ܗܘ, shrā hu). All three mark the subject pronoun for contrastive emphasis ('he himself'), but through different positional strategies.

Greek uses ὄχλον ('crowd, throng'); Latin employs populum ('people, populace'), a more formal register; Syriac uses ܟܢܫܐ (kenšā, 'assembly, gathering'). While semantically equivalent, the Latin choice carries slightly more civic or collective connotation than the Greek term for an unorganized crowd.