Mark 6 : 37

Greek ἀποκριθείς and Latin respondens render the Semitic 'answered and said' idiom with a participle, but the Peshitta omits any equivalent of 'answering', collapsing the doublet into the single finite verb ܐܡܪ ('said').

Greek καί and Latin Et coordinate the disciples' reply; the Peshitta omits an explicit conjunction here, proceeding asyndetically with the participle ܐܡܪܝܢ, a stylistic preference in Syriac narrative.

Greek uses the historic present λέγουσιν ('they say') and Syriac the active participle ܐܡܪܝܢ for vivid narration; the Vulgate normalises to the perfect dixerunt ('they said'), regularising the tense to the past narrative.

Greek ἀπελθόντες and Latin Euntes are aorist/present participles ('having gone/going'); the Peshitta instead uses a finite subjunctive verb ܢܐܙܠ ('let us go'), forming a paratactic 'let us go, let us buy' rather than a participial subordination.

Greek and Latin both place the numeral before the noun (δηναρίων διακοσίων reading as 'denarii two-hundred'; ducentis denariis 'two hundred denarii'); the Syriac orders ܕܡܐܬܝܢ ܕܝܢܪܝܢ ('of two hundred denarii') with the numeral leading, a minor sequence difference of no semantic consequence.

Greek ἄρτους and Latin panes are plural ('loaves'); the Syriac ܠܚܡܐ is a collective/mass noun for 'bread', the typical Syriac idiom that does not morphologically distinguish plural loaves from the substance bread.

Greek καί and Latin et coordinate the second clause ('and we will give'); the Peshitta carries the coordination internally via the prefixed waw on ܘܢܬܠ, so no separate conjunction token is present.

Greek frames the clause as an interrogative (φαγεῖν; with the question mark and paragraph break ¶), whereas the Vulgate (manducare.) and Peshitta (ܠܥܣܝܢ) close it as a declarative statement; the difference is one of editorial pointing that subtly shifts the disciples' words between an incredulous question and a flat assertion.