Mark 13 : 10

The Peshitta omits the coordinating conjunction καί / Et that opens the clause in both Greek and Latin. Syriac instead employs ܕܝܢ (dēn, 'but/now') as a discourse marker, repositioning the logical connection within the clause rather than at its head.

Greek places the prepositional phrase εἰς πάντα τὰ ἔθνη before the adverb πρῶτον, establishing destination before temporal priority. Latin mirrors this sequence (in omnes gentes primum). Syriac inverts the order, placing ܠܘܩܕܡ ('first') at the clause head for emphasis, followed by ܒܟܠܗܘܢ ܥܡܡܐ ('among all peoples') — a rhetorically marked construction.

The Peshitta inserts the contrastive particle ܕܝܢ (dēn, 'but/now'), absent in both Greek and Latin, to mark a discourse shift or mild adversative nuance. This is a characteristic Syriac stylistic device for clause articulation, not reflecting a variant Vorlage.

Greek τὸ εὐαγγέλιον uses the definite article with the noun. Latin Evangelium omits the article (as Latin lacks them). Syriac ܣܒܪܬܝ (sabartī) employs a first-person possessive suffix ('my gospel'), a Pauline idiom (cf. Rom 2:16, 16:25) that personalizes the message to the speaker (Jesus in narrative context) — a theological gloss not present in the Greek or Latin.