Mark 6 : 55

The Greek connective καί ('and') linking the two main clauses is not separately represented; the Peshitta encodes the conjunction proclitically on the verb ܘܫܪܝܘ (waw-prefix), while the Vulgate, having already used the participle percurrentes, requires no further coordinator here.

Greek and Latin place the prepositional phrase 'on the mats/beds' (ἐπὶ τοῖς κραβάττοις / in grabatis) before the object and infinitive, whereas the Peshitta defers ܒܥܪܣܬܐ to a position after the circumstantial clause ܟܕ ܫܩܝܠܝܢ ܠܗܘܢ; the rearrangement reflects Syriac preference for the instrumental phrase following its governing predicate.

Greek substantivises the participial phrase with the article (τοὺς κακῶς ἔχοντας, 'those being ill'); the Vulgate expands this into a relative clause with a reflexive (eos qui se male habebant), while the Peshitta uses a relative ܠܐܝܠܝܢ ܕ followed by an adverb + passive participle (ܕܒܝܫܐܝܬ ܥܒܝܕܝܢ, 'who were badly affected'). All three are semantically equivalent but syntactically distinct.

Greek expresses 'to carry about' with a single present infinitive (περιφέρειν), matched by the Latin infinitive circumferre; the Peshitta renders the same notion with a circumstantial clause ܟܕ ܫܩܝܠܝܢ ܠܗܘܢ ('while carrying them'), employing the particle ܟܕ and an active participle with resumptive pronoun rather than an infinitive.

Greek uses the imperfect ἤκουον ('they were hearing'); the Vulgate matches with the imperfect audiebant, while the Peshitta forms the durative past periphrastically with the participle ܕܫܡܥܝܢ plus the auxiliary ܗܘܘ, a standard Syriac construction for continuous past action.

The Greek complementiser ὅτι ('that') introducing the indirect statement is absent in both versions: the Peshitta subsumes the complementiser into the existential form ܕܐܝܬܘܗܝ (dālath-prefix), and the Vulgate employs an accusative-and-infinitive construction (eum esse) requiring no conjunction.

Greek has the locative adverb plus finite verb ἐκεῖ ἐστίν ('He is there'); the Vulgate uses accusative-and-infinitive eum esse ('that he was [there]'), and the Peshitta the existential particle with enclitic pronoun ܕܐܝܬܘܗܝ ('that he was'). The Greek and Latin specify or imply locality, whereas the Syriac existential form leaves the locative implicit.