Mark 15 : 24

Greek opens with simple coordinating καί followed by a finite present indicative; both Peshitta (ܘܟܕ, 'and when') and Vulgate (Et + present participle crucifigentes) subordinate the crucifixion temporally/circumstantially. The Greek paratactic καί is rendered as a temporal/participial frame in both versions.

Greek σταυροῦσιν is a vivid historic present indicative ('they crucify'); the Peshitta ܙܩܦܘܗܝ is a perfect with attached object suffix ('they crucified him'), and the Vulgate uses a present participle crucifigentes ('crucifying'). The tense/aspect handling differs across all three witnesses.

The accusative object αὐτὸν is expressed independently in Greek and Latin (eum) but is incorporated as a pronominal suffix on the verb in Syriac (-ܘܗܝ of ܙܩܦܘܗܝ), a normal Semitic synthetic construction; hence the Peshitta index recurs here.

Greek has a second connective καί joining the two clauses ('and they divide'); neither the Peshitta nor the Vulgate render a coordinating conjunction at this point, the Peshitta moving directly to the asyndetic verb ܦܠܓܘ and the Vulgate to diviserunt.

Greek διαμερίζονται is middle voice ('they divide among themselves'), conveying reflexive benefit; the Peshitta ܦܠܓܘ and Vulgate diviserunt are simple active/perfect forms lacking the reflexive middle nuance of the Greek.

Greek τὰ ἱμάτια αὐτοῦ (article + noun + genitive pronoun) and Latin vestimenta ejus both use explicit possessive constructions; the Peshitta ܡܐܢܘܗܝ synthesises noun plus possessive suffix into a single word, and ܡܐܢܐ ('garments/vessels') is a broader lexeme than the specifically outer-garment ἱμάτιον.

Greek βάλλοντες and Latin mittentes are present participles ('casting'), subordinate to the main verb; the Peshitta ܘܐܪܡܝܘ is a coordinated finite perfect with prefixed waw ('and they cast'), turning the participial phrase into a paratactic clause.