Mark 15 : 14

Greek opens with the substantival article ὁ functioning as the subject pronoun ('the [one], i.e. he'), matched by Syriac independent pronoun ܗܘ; the Vulgate has no separate article/pronoun, folding the subject into the proper name Pilatus that follows.

Greek substantivises the neuter adjective κακόν ('an evil thing') and Latin uses the partitive genitive mali ('of evil'); Syriac employs a relative clause ܕܒܝܫ ('that which is evil'), a typical Aramaic strategy for adjectival substantives, semantically equivalent across the three.

Greek and Latin place the verb (ἐποίησεν / fecit) before the object ('did he do'), whereas Syriac orders the object-clause ܕܒܝܫ before the verb ܥܒܕ; both sequences are idiomatic within their respective languages and do not affect the sense.

Greek aorist ἔκραξαν and Latin imperfect clamabant ('kept crying out') differ slightly in aspect, the Latin emphasising the repeated outcry; the Syriac periphrastic ܩܥܝܢ ܗܘܘ (participle + ܗܘܐ) explicitly encodes the durative/iterative sense, aligning with the Latin imperfect rather than the Greek aorist.

Greek σταύρωσον αὐτόν and Latin Crucifige eum keep the imperative and pronominal object as separate words; Syriac ܙܩܘܦܝܗܝ fuses the imperative with an enclitic 3ms object suffix ('crucify-him'), a synthetic construction lacking a discrete object token.

The discrete accusative object pronoun is present in Greek (αὐτόν) and Latin (eum) but absent as a separate token in Syriac, where it is carried by the verbal suffix on ܙܩܘܦܝܗܝ; this is a structural difference, not an omission of meaning.

The Vulgate edition supplies a colon marking the introduction of direct speech after illis; neither the Greek nor Syriac source-tokens carry an independent punctuation mark at this point, the Greek colon being attached to αὐτοῖς·.

The Latin question mark after fecit explicitly marks the interrogative, paralleling the Greek question-mark embedded in κακόν;; the Syriac transmits no separate interrogative punctuation, the question being signalled by ܡܢܐ.

A second editorial colon precedes the crowd's cry Crucifige in the Clementine text; this is a modern punctuation feature with no counterpart token in the Greek or Syriac witnesses.