Mark 14 : 69

Greek opens with paratactic καί ('and'); the Vulgate renders the connective with the adversative-mild autem ('but/now'), reflecting a smoother Latin discourse style. The Peshitta supplies no separate conjunction here, instead prefixing the waw to the verb (ܘܚܙܬܗ), so no independent token corresponds.

Greek ἡ παιδίσκη and Latin ancilla are simple articulated/anarthrous nouns; the Syriac ܥܠܝܡܬܐ ܗܝ pairs the noun with a postpositive demonstrative/anaphoric particle ܗܝ ('that [same] maid'), an Aramaic determinative usage that adds a definite-anaphoric nuance absent in the other witnesses.

Greek uses an aorist participle plus accusative object (ἰδοῦσα αὐτόν); the Vulgate recasts this as a temporal subordinate clause cum vidisset illum ('when she had seen him'); the Peshitta compresses verb and pronominal object into the single form ܘܚܙܬܗ ('and she saw him'), with the object suffix. The three are semantically equivalent but syntactically distinct.

All three attest the adverb 'again' (πάλιν / ܬܘܒ / Rursus), but its placement differs: Greek and Syriac position it medially after the verb of beginning, whereas the Vulgate fronts Rursus to the head of the clause for emphasis.

Greek uses an articular participle (τοῖς παρεστῶσιν) and Latin a single participial substantive (circumstantibus, 'the bystanders'); the Syriac renders this with a relative construction ܠܐܝܠܝܢ ܕܩܝܡܝܢ ('to those who were standing'), expanding the participle into a headed relative clause.

The Clementine Vulgate inserts a colon to mark the onset of direct discourse; neither the Greek nor the Syriac edition transmits an equivalent punctuation token at this point.

Greek ὅτι and Latin Quia function as recitativum, introducing direct speech ('[saying] that'); the Syriac ܕܐܦ combines the dalath complementiser with the particle ܐܦ ('also/even'), adding an intensifying 'this one too' nuance not present in the other two traditions.