Mark 15 : 34

Greek uses the nominative article ὁ Ἰησοῦς as subject marker; Latin and Syriac omit the article (Jesus / ܝܫܘܥ), as neither language employs definite articles with proper names in this syntactic position.

Greek uses present participle λέγων with colon punctuation; Vulgate employs finite verb dicens with colon; Peshitta uses simple conjunction ܘܐܡܪ ('and he said') without punctuation marker, reflecting Syriac preference for paratactic construction over participial phrases.

Greek preserves Aramaic transliteration ελωι ελωι λεμα σαβαχθανι with question-mark punctuation; Vulgate similarly transliterates Eloi, eloi, lamma sabacthani with question mark; Peshitta provides direct Syriac rendering ܐܝܠ ܐܝܠ ܠܡܢܐ ܫܒܩܬܢܝ without transliteration layer, as the text is already in a cognate Semitic language, eliminating the need for foreign-language citation.

Greek uses relative pronoun + copula + passive participle (ὅ ἐστιν μεθερμηνευόμενον); Vulgate mirrors with quod est interpretatum plus colon; Peshitta employs simple relative particle ܕܐܝܬܝܗ ('which is'), a more compact Syriac idiom without explicit translation verb, as the following clause functions as direct equivalence.

Greek translation repeats vocative article ὁ θεός μου ὁ θεός μου with double vocative construction; Vulgate preserves this with Deus meus, Deus meus (with comma); Peshitta omits the repetition in the translation gloss, providing only ܐܠܗܝ ܐܠܗܝ once, since the Aramaic cry itself (ܐܝܠ ܐܝܠ) already contains the double invocation, making further repetition in the gloss redundant.

Greek uses prepositional phrase εἰς τί ('unto what', i.e., 'why'); Vulgate employs ut quid (purpose construction meaning 'to what end'); Peshitta uses simple interrogative ܠܡܢܐ ('why'), a direct Semitic equivalent without prepositional elaboration.