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 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.

Greek ἄρῃ is an aorist subjunctive within the indirect deliberative question ('what each should take'); the Peshitta ܢܣܒ is an imperfect (modal future) and the Vulgate tolleret a past subjunctive, each idiomatically rendering the deliberative force of the Greek subjunctive.