Mark 13 : 28

Greek places the postpositive δέ after the prepositional phrase ἀπὸ τῆς συκῆς; Peshitta and Vulgate position their conjunctions (ܕܝܢ / autem) immediately after the noun 'fig tree', reflecting standard Syriac and Latin syntax for discourse particles.

Greek uses the article ὁ with κλάδος and possessive pronoun αὐτῆς ('its branch'); Latin mirrors this with ramus ejus; Syriac employs a bound-state construct ܣܘܟܝܗ ('its-branches'), a typical Semitic possessive construction without separate article.

Greek uses the adjective ἁπαλὸς with the verb γένηται ('becomes tender'); Latin employs tener fuerit (perfect subjunctive); Syriac uses the verb ܕܪܟ alone ('softens/becomes tender'), incorporating the adjectival sense into the verbal root—a common Semitic idiom.

Greek ἐκφύῃ τὰ φύλλα uses the subjunctive 'may put forth the leaves'; Latin nata fuerint folia employs a perfect subjunctive passive participle construction ('leaves may have been born'); Syriac ܘܦܪܥܘ ܛܪܦܝܗ uses a simple perfect active verb with pronominal suffix ('and they put-forth its-leaves'), reflecting Semitic preference for active voice and bound pronouns.

Greek γινώσκετε and Latin cognoscitis encode the second-person plural in verbal morphology; Peshitta adds the independent pronoun ܐܢܬܘܢ ('you') as subject, a common Syriac stylistic feature for emphasis or clarity, though grammatically redundant.

Greek ἐγγὺς ('near') is rendered as a single adverb; Latin expands to in proximo ('in nearness'), a prepositional phrase; Syriac incorporates the sense of proximity into the verb ܕܡܛܐ ('has arrived/drawn near'), a more dynamic rendering.

Greek uses the article τὸ with θέρος and the copula ἐστίν ('the summer is'); Latin employs the subjunctive sit ('may be') with æstas; Syriac uses the bare noun ܩܝܛܐ ('summer') without article or explicit copula, relying on the preceding verb ܕܡܛܐ to convey the existential sense—typical Semitic asyndetic construction.

Greek uses a raised dot (·) after παραβολήν; Vulgate places a colon after æstas at verse end; Peshitta has no explicit punctuation marker in the manuscript tradition, relying on syntactic boundaries.