Mark 13 : 7

Greek places δὲ second (postpositive); Vulgate places autem third after audieritis; Peshitta ܕܝܢ follows standard Syriac postpositive position. All three traditions employ the same temporal-adversative conjunction, differing only in syntactic placement.

Greek ἀκοὰς πολέμων ('rumors of wars') uses the noun ἀκοή (hearing, report); Vulgate opiniones bellorum employs opinio (opinion, rumor); Peshitta ܛܒܐ ܕܩܐܪܣܐ uses a different lexical choice. All three convey the semantic field of 'reports/rumors,' but with distinct vocabulary reflecting translation tradition.

Greek θροεῖσθε (be disturbed, alarmed) is a rare verb specific to eschatological discourse; Vulgate timueritis (fear) uses a more common lexeme; Peshitta ܬܕܚܠܘܢ (fear) parallels the Vulgate choice. The Syriac and Latin opt for standard vocabulary where Greek preserves a distinctive term.

Vulgate inserts a colon after timueritis, creating a stronger syntactic break before oportet. Neither Greek nor Peshitta manuscripts transmit equivalent punctuation at this juncture, reflecting Latin rhetorical convention rather than source-text structure.

Greek δεῖ γὰρ γενέσθαι uses impersonal δεῖ + infinitive; Peshitta ܥܬܝܕ ܗܘ ܕܢܗܘܐ employs a participial construction with copula ('it is destined that it happen'); Vulgate oportet enim hæc fieri adds the demonstrative hæc (these things) as explicit object. All express necessity, but through different syntactic strategies.

Greek οὔπω (not yet) is a single adverb; Peshitta ܠܐ ܥܕܟܝܠ uses a two-word negative construction (not + yet); Vulgate nondum is a compound adverb. All three convey identical temporal negation but through different morphological strategies reflecting each language's typical formation of negative temporal adverbs.