Mark 16 : 3

Greek πρὸς ἑαυτάς ('among themselves,' feminine plural reflexive) and Latin ad invicem ('to one another,' reciprocal) both render a reciprocal sense with preposition + pronoun; the Peshitta compresses this into a single prepositional-suffix form ܒܢܦܫܗܝܢ ('in their souls/selves'), idiomatically using the noun ܢܦܫܐ as a reflexive marker. The transliteration gloss token is treated with its head.

The Peshitta inserts the postpositive discourse particle ܡܢ ܕܝܢ ('but then/now'), supplying a mild adversative-continuative connector with no counterpart in the Greek or Latin, which open the question abruptly with τίς / Quis.

Greek ἀποκυλίσει and Latin revolvet both denote 'roll away' (verb of motion applied to the stone); the Peshitta ܥܓܠ derives from the root for rolling/circularity but here functions as the corresponding verb, a cognate-but-distinct lexical realisation of the same action.

Greek τοῦ μνημείου and Latin monumenti render 'of the tomb' with a simple genitive; the Peshitta uses a periphrastic construct chain ܕܒܝܬ ܩܒܘܪܐ ('of the house of burial'), a characteristic Syriac idiom employing ܒܝܬ to form a compound locative noun for the sepulchre.

The Vulgate inserts editorial punctuation (a colon introducing direct discourse) where the Greek marks the clause boundary with the raised point on ἑαυτάς·; the Syriac carries no equivalent punctuation token.

The Vulgate supplies a closing question mark mirroring the Greek interrogative point on μνημείου;; the Peshitta verse as transmitted here carries no terminal punctuation token.