Mark 14 : 61

Greek uses the simple imperfect ἐσιώπα ('he was silent'); the Peshitta renders this periphrastically with the participle ܫܬܝܩ plus the auxiliary ܗܘܐ, a standard Syriac construction for durative past action. The Vulgate tacebat matches the Greek imperfect directly.

The conjunction καί / et stands before the negation in Greek and Latin, whereas the Syriac ܘ- is prefixed to ܡܕܡ ('and anything'), fusing connective and object; the clause order differs slightly as the Syriac fronts the object before the negative.

Greek πάλιν and Latin Rursum are independent adverbs ('again'); the Syriac ܘܬܘܒ prefixes the connective ܘ- to the adverb ܬܘܒ, supplying a coordinating link absent in the other two witnesses.

Greek ἀρχιερεύς is a single compound noun; both Latin summus sacerdos and Syriac ܪܒ ܟܗܢܐ render the title analytically as 'chief/great priest', a two-word construct that is functionally equivalent to the Greek compound.

The object 'him' appears as the discrete accusative αὐτόν in Greek and eum in Latin; in Syriac it is expressed by the enclitic suffix -ܗ on the verb ܫܐܠܗ ('he asked him'), so the pronominal object is fused with the verb rather than written separately.

Greek and Latin coordinate two finite verbs with καί/et ('and said'); the Syriac fuses the connective into ܘܐܡܪ. The Syriac also lacks a separate equivalent for the second verb λέγει, collapsing 'questioned him and said' into a tighter sequence.

Greek shifts to the historic present λέγει ('he says'), a vivid narrative tense; the Latin dixit and the Syriac ܐܡܪ both flatten this to a simple past, the common practice of both versions when rendering Markan historic presents.

The dative αὐτῷ ('to him') is matched by Latin ei followed by the colon introducing direct speech; the Syriac has no separate indirect-object pronoun here, having already attached the recipient within the verbal complex ܘܐܡܪ.

Greek εἶ and Latin es are finite forms of 'to be' (2nd person); the Syriac employs the enclitic pronoun ܗܘ ('he/it is') as a copula following ܐܢܬ, yielding a nominal-sentence construction typical of Syriac rather than an inflected verb.

Greek marks 'the Christ' with the article ὁ before χριστός, identifying the awaited Messiah; neither Syriac ܡܫܝܚܐ (in the emphatic state) nor Latin Christus carries a separate article, the definiteness being supplied morphologically or contextually.

The Greek circumlocution ὁ υἱὸς τοῦ εὐλογητοῦ ('the Son of the Blessed One') is a reverential periphrasis avoiding the divine name; the Syriac ܒܪܗ ܕܡܒܪܟܐ preserves this 'Son of the Blessed'. The Vulgate, however, reads Filius Dei benedicti ('Son of the blessed God'), interpolating Dei and thereby naming God explicitly — a substantive expansion not present in the Greek or Syriac.