Mark 8 : 2

Greek σπλαγχνίζομαι is a medio-passive deponent encoding its 1st-person subject morphologically; the Peshitta renders the participle ܡܬܪܚܡ with an explicit enclitic pronoun ܐܢܐ ('I'), a standard Syriac periphrastic present that supplies the subject overtly. The Vulgate Misereor likewise carries the subject in the verb ending, so the divergence is purely one of analytic versus synthetic expression.

The Peshitta adds the demonstrative ܗܢܐ ('this'), reading 'this crowd,' a deictic specification absent from both the Greek articular τὸν ὄχλον and the Latin turbam. This is a common Syriac stylistic intensification rather than a substantive textual variant.

Greek causal ὅτι ('because') is matched by Latin quia, but the Peshitta ܕܗܐ combines the relative/causal particle with the presentative ܗܐ ('behold'); the Vulgate independently supplies ecce to render the same presentative force. The Greek ἤδη ('already') is reflected in Latin jam but has no separate lexeme in the Syriac, being absorbed into the ܗܐ construction.

The temporal adverb ἤδη ('already'), rendered by Latin jam, has no discrete equivalent in the Syriac, where the durative sense is carried by the presentative particle ܗܐ and the perfect verb ܩܘܝܘ. This is an idiomatic compression rather than a meaningful omission.

Greek ἡμέραι τρεῖς ('days three') and Syriac ܬܠܬܐ ܝܘܡܝܢ ('three days') invert the noun-numeral sequence, reflecting each language's natural ordering. The Vulgate collapses the phrase into the single ablative-of-duration triduo ('a space of three days'), a synthetic Latin idiom for the same temporal span.

Greek προσμένουσίν is present indicative ('they continue/remain'), as is Latin sustinent, but the Syriac ܩܘܝܘ is a perfect ('they have remained'), foregrounding the completed duration up to the moment of speech. The tense shift is idiomatic to Syriac narration of an ongoing prior action.

Greek expresses the negation analytically with conjunction καί plus negative οὐκ governing the following verb ἔχουσιν; Syriac ܘܠܝܬ fuses conjunction, negation, and the existential 'there is not' into one form, and Latin nec similarly fuses conjunction and negation. The constructions are semantically equivalent expressions of 'and they have not.'

Greek ἔχουσιν ('they have') and Latin habent are transitive possession verbs, whereas the Syriac uses the existential particle ܠܝܬ with the dative-marked enclitic ܠܗܘܢ ('there is not to them'), a dative-of-possession idiom characteristic of Aramaic. The meaning 'they have nothing' is preserved across all three.

Greek φάγωσιν is aorist subjunctive in a deliberative/relative clause ('what they may eat'); Latin manducent renders this with the present subjunctive, and Syriac ܢܐܟܠܘܢ uses the imperfect with potential force. All three express the same modal nuance of 'something to eat,' differing only in each language's preferred mood-tense for the construction.

The Clementine Vulgate inserts a colon after turbam, marking a syntactic pause before the causal clause that has no counterpart in the unpointed Greek or Syriac transmission. Such editorial punctuation reflects later Latin scribal conventions rather than the underlying text.

The terminal colon in the Vulgate is an editorial mark of the Clementine edition signalling continuation into the following clause; it carries no textual weight and has no equivalent in the Greek or Syriac witnesses.