Mark 14 : 62

Greek and Syriac both open with the resumptive construction (ὁ δὲ Ἰησοῦς / ܗܘ ܕܝܢ ܝܫܘܥ, 'But Jesus'); the Vulgate reorders to Jesus autem, placing the proper noun first per Latin convention while preserving the adversative postpositive.

Greek εἶπεν is intransitive here, whereas both the Peshitta (ܐܡܪ ܠܗ) and the Vulgate (dixit illi) supply an explicit dative indirect object 'to him'; this is a common Semitic and Latin tendency to render the addressee of speech overtly.

The Clementine Vulgate inserts an explicit colon marking the onset of direct speech, a feature absent from the unpunctuated Greek and Syriac source streams.

Greek ἐγώ εἰμι and Latin Ego sum are the classic 'I am' self-declaration; the Peshitta renders this with the doubled independent pronoun ܐܢܐ ܐܢܐ, a Syriac idiom expressing emphatic predication ('I am [he]') where the second ܐܢܐ functions as enclitic copula.

A second editorial colon in the Vulgate closes the 'Ego sum' declaration and segments the following clause; no equivalent punctuation exists in the Greek or Syriac witnesses.

Greek reads τῆς δυνάμεως ('of the Power') as an absolute reverential circumlocution for God; the Syriac ܕܚܝܠܐ matches this bare 'of Power', whereas the Vulgate expands to virtutis Dei ('of the Power of God'), an interpretive gloss making the divine referent explicit.

Greek ἐρχόμενον and Latin venientem are accusative participles agreeing with the Son of Man; the Peshitta ܘܐܬܐ is a coordinated finite verb ('and comes'), continuing the relative-clause style adopted earlier rather than a participial chain.

Greek μετά (+ genitive, 'with') and Latin cum render accompaniment; the Syriac uses ܥܠ ('upon/on'), reflecting the Old Testament Danielic imagery of riding upon the clouds (cf. Dan 7:13) rather than mere accompaniment.