Mark 10 : 27

Greek uses an aorist participle ἐμβλέψας ('having looked at') subordinating the act of looking to the main verb; the Vulgate matches with a present participle intuens, while the Peshitta employs a finite perfect ܚܪ ('he looked'), coordinating the two verbs paratactically rather than subordinating one.

Greek λέγει stands without an indirect object, but the Peshitta adds an explicit dative ܠܗܘܢ ('to them'), and the Vulgate likewise supplies an introductory colon; the Syriac pronoun is a natural idiomatic expansion clarifying the addressees already named in αὐτοῖς.

Greek ἀνθρώποις and Latin homines render a simple plural noun, whereas the Peshitta uses the Semitic construct idiom ܒܢܝ ܐܢܫܐ ('sons of men'), a periphrasis for humankind characteristic of Aramaic and Hebrew usage.

Greek uses the predicate adjective ἀδύνατον elliptically without copula; the Vulgate supplies the copula est; the Syriac restructures with a resumptive demonstrative ܗܕܐ ('this') plus negative ܠܐ ܡܫܟܚܐ ('is not able/possible'), employing the verbal root sh-k-kh rather than an adjective.

Greek expresses the adversative with ἀλλ᾽ followed by the negative οὐ ('but not'), matched by Latin sed non; the Peshitta compresses this into the single adversative particle ܐܠܐ ('but'), leaving the negation to be carried by context.

Greek neuter plural πάντα ('all things') and Latin omnia render a substantival plural, whereas the Peshitta uses the collective ܟܠ ܡܕܡ ('every thing'), a singular distributive idiom typical of Syriac where the noun ܡܕܡ functions as 'anything/everything'.

Greek δυνατὰ ἐστιν and Latin possibilia sunt use the adjective of capability plus copula ('are possible'), but the Peshitta reuses the verbal root sh-k-kh in ܡܫܟܚܐ ('is able/possible'), maintaining lexical consistency with the earlier ܡܫܟܚܐ of the negative clause rather than employing a distinct adjective.