Mark 14 : 1

Greek Ἦν δέ ('Now it was') and Latin Erat autem agree closely with imperfect + postpositive. The Peshitta renders the verb of being twice (ܗܘܐ ܗܘܐ), a Syriac periphrastic/durative idiom emphasising ongoing state, with the postpositive ܕܝܢ positioned after the temporal phrase rather than after the verb.

Greek μετὰ δύο ἡμέρας and Syriac ܒܬܪ ܬܪܝܢ ܝܘܡܝܢ ('after two days') stand at the end and beginning of the clause respectively; the Vulgate compresses this into the single noun biduum ('a two-day period'), a Latin idiom for the dual-day span. The Peshitta fronts the temporal phrase ahead of the verb, altering clause order.

Greek and Latin coordinate Passover and Unleavened Bread with καί / et ('Passover and the Unleavened Bread'). The Peshitta instead subordinates the second noun with the genitive particle ܕ (ܦܨܚܐ ܕܦܛܝܪܐ, 'the Passover of Unleavened Bread'), construing the feast as a single compound entity rather than two coordinated festivals.

The accusative object 'him' appears as a free pronoun αὐτόν / eum positioned early in the indirect question in Greek and Latin. The Peshitta has no separate object pronoun here, instead encoding it as the enclitic suffix ܘܢܩܛܠܘܢܝܗܝ ('that they might kill him') attached to the final verb, a synthetic Syriac construction.

Greek uses prepositional ἐν δόλῳ ('with guile') and Latin the bare ablative dolo; the Peshitta combines preposition and noun in the single word ܒܢܟܠܐ ('by treachery'), all three expressing instrumental means with equivalent sense.

Greek subordinates the seizing as an aorist participle κρατήσαντες ('having seized'), grammatically dependent on the finite verb. The Vulgate tenerent and Syriac ܢܐܚܕܘܢ both render it as a coordinate finite verb ('that they might seize and kill'), levelling the participial subordination into parataxis.

The Vulgate inserts a colon after biduum, segmenting the temporal clause from the main narrative; neither the Greek NA28 (which uses a comma after ἡμέρας) nor the Peshitta marks a major pause at this point.