Mark 7 : 2

Greek καὶ and Peshitta ܘ both function as simple conjunctions ('and'), while Vulgate uses Et cum ('and when'), introducing a temporal nuance that slightly shifts the syntactic relationship to the following participle.

Greek employs an aorist participle ἰδόντες (nominative plural masculine); Vulgate uses cum + pluperfect subjunctive vidissent, creating a temporal-causal clause; Peshitta incorporates the verb into the initial ܘܚܙܘ (perfect 3pl 'and they saw'), making it the main verb rather than a subordinate participle.

Greek ὅτι introduces a content clause ('that [they were eating]'), making the eating itself the object of seeing. Both Peshitta and Vulgate omit this conjunction, restructuring the syntax so that the manner of eating (with unwashed hands) is expressed through different subordinate constructions (Syriac ܟܕ ܠܐ, Latin communibus manibus).

Greek includes a parenthetical gloss τοῦτ᾽ ἔστιν ἀνίπτοις ('that is, unwashed') to explain the technical term κοιναῖς for a Greek-speaking audience unfamiliar with Jewish purity terminology. Vulgate preserves this explanatory phrase as id est non lotis. Peshitta omits the gloss entirely, as the Syriac-speaking audience would understand the ritual washing context without explanation, and the negative construction ܠܐ ܡܫܓܢ already conveys 'unwashed' directly.

Greek places the verb ἐσθίουσιν after the description of defiled hands, creating a suspended syntax; Vulgate follows this order with manducare panes; Peshitta fronts the eating clause ܕܐܟܠܝܢ ܠܚܡܐ immediately after 'disciples', then adds the hand-washing detail as a circumstantial modifier, reflecting typical Syriac preference for verb-early word order in relative constructions.