Mark 6 : 35

Greek opens with paratactic Καὶ followed by a genitive absolute (ἤδη ὥρας... γενομένης); Syriac fuses the conjunction and the temporal subordinator into a single form ܘܟܕ ('and when'), while Latin splits the idea into coordinating Et plus subordinating cum, both restructuring the Greek participial clause into an explicit temporal clause.

The adverb ἤδη ('already') is rendered by Latin jam but has no discrete counterpart in the Peshitta, which compresses the temporal sense into the ܘܟܕ ... ܗܘܐ construction without an explicit 'already.'

Greek αὐτῷ and Syriac ܠܘܬܗ both supply the dative/prepositional object ('to him'); the Vulgate accesserunt leaves the object implicit, omitting any equivalent of the pronoun.

Greek uses the imperfect ἔλεγον ('were saying'), the Syriac the active participle ܘܐܡܪܝܢ, and the Latin the present participle dicentes; all three express durative/circumstantial speaking but with different verbal aspects and subordination.

Greek introduces direct discourse with recitative ὅτι; the Vulgate marks it with a colon, while the Peshitta uses the relative/demonstrative particle ܕ prefixed to ܕܗܢܐ, so no separate complementiser appears.

Greek ἔρημος and Latin desertus denote a 'desolate, uninhabited' place; Syriac ܚܘܪܒܐ (root kh-r-b, 'ruin, waste') carries a stronger connotation of devastation, a near-synonymous but lexically distinct choice.

All three name 'this place,' but the word order and deixis differ: Greek ὁ τόπος has no demonstrative, Latin adds postposed hic ('locus hic'), and Syriac fronts the demonstrative as ܕܗܢܐ ܐܬܪܐ ('this place'), making explicit what Greek leaves to the article.

The second occurrence of ἤδη ('already') is matched by Latin jam but again has no separate Syriac equivalent, the Peshitta merely repeating ܘܥܕܢܐ ܣܓܝ ('and the time is much').

Greek and Syriac use the predicate adjective πολλή / ܣܓܝ ('much/late'), describing the hour as far advanced, whereas the Vulgate substitutes the finite verb præteriit ('has passed by'), converting the static description into a dynamic statement that the hour is already gone.

The Vulgate closes the verse with a colon anticipating the disciples' continued speech; this editorial punctuation has no counterpart in the unpointed Greek or Syriac token streams beyond the Greek's high stop on πολλή·.