Mark 7 : 2

Greek opens with the simple coordinating conjunction καί followed by an aorist participle (ἰδόντες); the Vulgate renders this with a temporal subordinator cum plus pluperfect subjunctive (cum vidissent), recasting the parataxis as hypotaxis. The Peshitta keeps the paratactic style with ܘܚܙܘ ('and they saw').

Greek uses the conjunction ὅτι introducing the content clause ('that they were eating...'). Neither the Peshitta nor the Vulgate render an explicit subordinating particle here, the Syriac instead deploying the circumstantial ܟܕ later and Latin coordinating the infinitive manducare directly.

Greek and Latin place 'with defiled/common hands' (κοιναῖς χερσίν / communibus manibus) before the explanatory gloss, whereas the Peshitta relocates ܐܝܕܝܗܘܢ ('their hands') to follow its negated verb ܠܐ ܡܫܓܢ ('not washed'), recasting the adjectival 'common' into a verbal predicate of washing.

The Greek explanatory formula τοῦτ᾽ ἔστιν ἀνίπτοις ('that is, unwashed') is matched closely by the Vulgate id est non lotis. The Peshitta lacks this independent gloss, having already integrated the notion of unwashedness directly into its predicate ܠܐ ܡܫܓܢ ('not washed').

Where the Greek and Latin distinguish κοιναῖς/communibus ('common, defiled') from the appended gloss ἀνίπτοις/non lotis ('unwashed'), the Peshitta collapses both ideas into a single circumstantial clause ܟܕ ܠܐ ܡܫܓܢ ('while not washed'), eliminating the Greek lexical contrast between ritual defilement and mere physical unwashedness.

Greek and Latin position the verb of eating (ἐσθίουσιν / manducare) after the description of the hands, whereas the Peshitta brings ܕܐܟܠܝܢ ('who were eating') forward immediately after 'disciples', a typical Syriac reordering that subordinates the manner-of-eating clause.

Greek τοὺς ἄρτους and Latin panes employ the plural ('the loaves'); the Peshitta uses the singular collective ܠܚܡܐ ('bread'), a standard Syriac idiom treating bread as a mass-noun rather than enumerable loaves.