Mark 10 : 26

Greek substantivises the demonstrative with the article οἱ ('they/the ones'); the Peshitta uses the free-standing pronoun ܗܢܘܢ; the Vulgate employs a relative pronoun Qui ('who'), recasting the clause relatively — three syntactically distinct strategies for the same anaphoric subject.

Greek uses a single synthetic imperfect ἐξεπλήσσοντο and Latin a single deponent imperfect admirabantur; the Peshitta forms a periphrastic past with the participle ܡܬܕܡܪܝܢ plus the auxiliary ܗܘܘ ('were'), the standard Syriac construction for durative past action.

Greek expresses 'among themselves' analytically with preposition πρός plus reflexive ἑαυτούς, as does Latin with ad semet. The Peshitta condenses this into the single prepositional-pronominal form ܒܝܢܝܗܘܢ ('between/among them'); the parenthetical transliteration token (he'autous) is a scribal/editorial gloss with no semantic content.

Greek καί and Latin Et introduce the direct question coordinatively ('And/Then'); the Peshitta supplies no corresponding conjunction, beginning the question directly with the interrogative — a permissible asyndeton in Syriac.

Greek σωθῆναι ('to be saved,' aor. pass. inf.) and Latin salvus fieri ('to become safe') both carry soteriological force; the Peshitta ܠܡܚܐ derives from the root kh-y-a ('to live'), so it reads literally 'to live/be made alive,' a characteristically Syriac lexicalisation of salvation as vivification rather than rescue.

The Vulgate marks the interrogative with an explicit terminal question mark as a separate token; the Greek and Syriac encode the question morphologically/syntactically without a discrete punctuation token in this edition.