Mark 8 : 31

Greek ἤρξατο (single aorist middle of ἄρχω) and Latin cœpit are simple verbs of beginning; the Peshitta renders with a periphrastic construction ܘܫܪܝ ܗܘܐ (lit. 'began was'), where ܗܘܐ functions as an auxiliary marking past continuity — a characteristic Syriac narrative idiom.

Greek ἀποδοκιμασθῆναι ('to be rejected') and Latin reprobari are passive infinitives; the Peshitta fuses the conjunction and verb into ܘܕܢܣܬܠܐ (Ethpaal of s-th-l, 'to be rejected/despised'), so the Syriac single token covers both the connective and the verb.

The Greek and Latin coordinate the three groups with a simple conjunction (καί / et) governing a single preposition; the Peshitta repeats the preposition ܘܡܢ ('and from') before each group, a Semitic distributive construction making the rejection by each party explicit.

Greek ἀποκτανθῆναι ('to be killed') and Latin occidi are passive infinitives; the Peshitta ܘܢܬܩܛܠ (Ethpeel imperfect, 'and he will be killed') again fuses conjunction and verb into one finite form, replacing the infinitive chain with sequential imperfects typical of Syriac purpose narration.

The Vulgate inserts editorial punctuation (the colon at index 22) before the connective et, marking a syntactic pause between the passion prediction and the resurrection clause; this corresponds to the Greek καί but the colon has no counterpart in the Greek or Syriac, which both proceed without a mid-verse break.

Greek μετὰ τρεῖς ἡμέρας ('after three days') and Latin post tres dies place the resurrection 'after' the interval; the Peshitta uses the dative-locative ܘܠܬܠܬܐ ܝܘܡܝܢ ('and to/on three days'), a Syriac idiom expressing the temporal point of completion rather than a strict 'after,' which may reflect harmonisation with the 'on the third day' formula (cf. 1 Cor 15:4).