Mark 10 : 29

Greek employs the participle Ἀποκριθεὶς with the connective δέ ('answering, now'), a Septuagintalism. Both Peshitta ܥܢܐ and Vulgate Respondens render the participle finitely/verbally but drop the discourse particle δέ, which has no natural equivalent in either target language.

Greek ἔφη (imperfect) is rendered by the Peshitta with the coordinated perfect ܘܐܡܪ ('and said'), preserving the Semitic waw-consecutive narrative style, while the Vulgate ait uses a defective present/perfect form; all express the same narrative past saying.

Greek places the articular subject ὁ Ἰησοῦς after the verb (verb-subject order); the Peshitta ܝܫܘܥ fronts the name immediately after the opening verb, and the Vulgate Jesus likewise stands earlier in the clause — a stylistic reordering without semantic effect.

Greek expresses 'there is no one who' analytically with οὐδείς ἐστιν ὃς (negative pronoun + copula + relative); the Vulgate mirrors this exactly (Nemo est qui). The Peshitta compresses the negation and copula into ܕܠܝܬ ('that there is not') followed by ܐܢܫ ('anyone'), a tighter but equivalent Semitic existential negation.

Greek οἰκίαν and Vulgate domum are singular ('house'); the Peshitta ܒܬܐ is morphologically plural ('houses'), reflecting a Syriac tendency toward generalising plurals in such enumerations of forsaken possessions.

Greek lists μητέρα ('mother') before πατέρα ('father'), an order shared by the Vulgate (matrem after patrem here actually inverted); the Peshitta places ܐܒܐ ('father') first then ܐܡܐ ('mother'), reversing the parental sequence — a common transpositional variant in this catalogue that carries no doctrinal weight.

Corresponding member of the inverted parent pair: Greek πατέρα and Vulgate matrem stand here, while the Peshitta ܐܡܐ ('mother') occupies this slot, completing the father-before-mother reordering noted above.

Greek γυναῖκα ('wife') and Peshitta ܐܢܬܬܐ both include the wife in the list of things forsaken; the Clementine Vulgate omits 'uxorem' here, a textual difference paralleling the well-known divergence among Greek witnesses themselves (the word is bracketed or absent in some manuscripts at the Markan parallel).

This disjunctive ἢ / ܐܘ / aut introduces 'children'; the conjunction itself agrees, but it now stands in slightly different relative position because the Vulgate's omission of 'wife' has shifted the enumeration by one member.

Greek ἀγροὺς and Vulgate agros are plural ('fields/lands'); the Peshitta ܩܘܪܝܐ ('villages/estates') is also plural but from the root q-r-y, denoting settled landholdings rather than open fields — a slight lexical-semantic shift toward inhabited property.

Greek ἕνεκεν ἐμοῦ ('for my sake') uses preposition plus genitive pronoun, matched by the Vulgate propter me; the Peshitta fuses this into the single suffixed form ܡܛܠܬܝ ('for-my-sake'), a synthetic prepositional-pronominal construction typical of Syriac.

Greek repeats the preposition with an articular noun (ἕνεκεν τοῦ εὐαγγελίου, 'for the sake of the gospel'); the Vulgate likewise repeats the preposition (propter Evangelium) but drops the article, lacking one in Latin. The Peshitta fuses preposition and noun into the compact ܣܒܪܬܝ-style phrasing ܘܡܛܠ ܣܒܪܬܝ ('and for the sake of the gospel'), with the gospel-noun built on the 'good-news' root.