Mark 16 : 3

Greek uses a single imperfect ἔλεγον ('they were saying'); the Peshitta renders the durative aspect periphrastically with ܐܡܪܢ ܗܘܝ (perfect + enclitic ܗܘܝ), a standard Syriac construction for the continuous past, while the Vulgate dicebant captures the imperfect synthetically.

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.