Mark 7 : 18

The Peshitta omits the initial conjunction καὶ / Et, beginning directly with the verb. This is a common Syriac stylistic preference, avoiding redundant connectives where context sufficiently links clauses.

The Vulgate inserts a colon after illis, creating a stronger rhetorical pause before the question. Greek uses a raised dot (·) and Peshitta has no explicit punctuation marker, both treating the transition as smoother.

The Peshitta repeats the pronoun ܐܢܬܘܢ ('you') after the adjective ܥܛܠܝܢ ('foolish'), a typical Syriac construction for emphasis or clarity. Greek and Latin use a single pronoun with the predicate adjective.

The Peshitta again appends the pronoun ܐܢܬܘܢ ('you') after the verb ܝܕܥܝܢ ('know'), creating a tripartite structure (negation + verb + pronoun). Greek and Latin use standard verb forms without pronominal reinforcement.

Greek uses πᾶν τὸ ('everything the') with the neuter article; Peshitta employs ܕܟܠ ܡܕܡ ('that all thing'), a compound indefinite pronoun; Vulgate has omne ('every/all'). All convey totality, but Syriac's ܡܕܡ adds a substantival nuance ('thing/something').

Greek ἔξωθεν ('from outside') is a single adverb; Peshitta uses the prepositional phrase ܕܡܢ ܠܒܪ ('that from outside'); Vulgate employs the adverb extrinsecus. The Syriac construction is more analytic, typical of its prepositional preference.

Greek uses εἰς τὸν ἄνθρωπον ('into the man') with the accusative article; Peshitta has ܠܒܪ ܐܢܫܐ ('into son-of-man'), employing the idiomatic Semitic construct for 'human being'; Vulgate uses in hominem with accusative. All are semantically equivalent, but Syriac's ܒܪ ܐܢܫܐ reflects its standard anthropological idiom.

Greek ends with a question mark after κοινῶσαι; Vulgate appends a colon after communicare, possibly indicating continuation or emphasis. Peshitta has no explicit terminal punctuation. The Vulgate's colon may reflect liturgical or rhetorical phrasing conventions.