Mark 10 : 29

Greek employs a participial construction (Ἀποκριθεὶς δὲ ἔφη ὁ Ἰησοῦς) with redundant finite verb, a Semitic pleonasm; Peshitta uses simple finite verbs (ܥܢܐ ܝܫܘܥ ܘܐܡܪ, 'answered Jesus and said'); Vulgate mirrors the Greek participial structure (Respondens Jesus ait) but adds a colon for punctuation. All three are semantically equivalent introductory formulae.

Greek uses a relative pronoun construction (οὐδείς ἐστιν ὃς, 'no one is who'); Peshitta employs a d-clause subordination (ܕܠܝܬ ܐܢܫ ܕܫܒܩ, 'that there is not a man who'); Vulgate uses a relative pronoun (Nemo est qui). The Peshitta's ܕܠܝܬ ('that there is not') reflects Syriac preference for negative existential constructions, semantically equivalent to Greek and Latin.

Greek lists brothers before sisters (ἀδελφοὺς ἢ ἀδελφάς); Peshitta and Vulgate follow the same sequence (ܐܚܐ ܐܘ ܐܚܘܬܐ / fratres aut sorores). However, the subsequent family members differ in order across traditions.

Greek places mother before father (μητέρα ἢ πατέρα); Peshitta reverses this to father before mother (ܐܒܐ ܐܘ ܐܡܐ); Vulgate follows Greek order (patrem aut matrem). This reflects differing cultural or stylistic conventions in listing parental figures, with no semantic impact.

Greek includes γυναῖκα ('wife') in the list of forsaken relations; Peshitta retains ܐܢܬܬܐ ('wife'); Vulgate omits this term entirely. The Vulgate omission may reflect textual tradition (some Greek manuscripts also lack γυναῖκα) or theological sensitivity regarding marital abandonment, though the majority Greek and Peshitta witnesses attest it.

Greek repeats the preposition ἕνεκεν twice ('for the sake of me and for the sake of the gospel'), with article τοῦ before εὐαγγελίου; Peshitta uses pronominal suffixes (ܡܛܠܬܝ ܘܡܛܠ ܣܒܪܬܝ, 'for my sake and for my gospel'), incorporating possessive pronouns; Vulgate mirrors Greek structure (propter me et propter Evangelium) but capitalizes Evangelium. The Peshitta's possessive construction ('my gospel') is more compact and reflects Semitic syntax.