Mark 7 : 14

The Greek πάλιν ('again') and Latin iterum both signal a resumptive summons; the Peshitta omits any equivalent adverb, dropping the connection to the prior crowd-gathering scene.

Where Greek and Latin use a circumstantial participle ('having summoned'), the Peshitta employs a coordinated finite verb ܘܩܪܐ ('and he called') and explicitly supplies the subject ܝܫܘܥ ('Jesus'), an exegetical clarification absent from the Greek and Latin which leave the subject implicit.

Greek ὄχλον and Latin turbam denote a 'crowd'; the Syriac ܟܢܫܐ derives from the root k-n-sh ('to gather'), so the term connotes the assembled multitude — a near-synonymous but etymologically distinct choice.

The Peshitta attaches ܟܠܗ ('all of it') to the crowd noun, treating πάντες as a modifier of ὄχλον rather than of the audience-vocative; Greek and Latin place 'all' (πάντες / omnes) later, qualifying the addressees of the imperative.

Greek imperfect ἔλεγεν and Latin imperfect dicebat express durative or inceptive speaking; the Syriac perfect ܘܐܡܪ ('and he said') is aoristic, a routine Syriac levelling of the Greek imperfect aspect.

Greek καί and Latin et coordinate the two imperatives; the Syriac prefixes the conjunction directly to the verb ܘܐܣܬܟܠܘ, so no independent conjunction token appears.