Mark 7 : 19

Greek εἰσπορεύεται and Latin intrat front the verb after the negation, whereas the Peshitta ܥܐܠ ('enters') is postponed until after the prepositional phrase ܠܠܒܗ, reflecting standard Syriac clause order; the verbal sense is identical.

Greek expresses 'into his heart' analytically with preposition + article + noun + postposed genitive pronoun (εἰς τὴν καρδίαν ... αὐτοῦ), and Latin similarly with in cor ejus; the Peshitta compresses the whole phrase into the single inflected form ܠܠܒܗ (l- 'to' + lebbā 'heart' + -eh '3ms suffix'), a typically Semitic synthetic construction.

Adversative ἀλλά / ܐܠܐ / sed introduces the contrast 'but into the belly'; Greek and Latin repeat the preposition εἰς/in, while Syriac again synthesises preposition and suffix into ܠܟܪܣܗ ('to his belly'). The duplicated token at Greek index 8 is the editorial transliteration gloss of index 7 and carries no independent text.

Greek 'καὶ εἰς τὸν ἀφεδρῶνα' ('and into the latrine/sewer') is paralleled by Latin et in secessum, but the Peshitta has no corresponding phrase, omitting the explicit mention of the privy and condensing the digestive imagery into the single verb ܘܡܫܬܕܐ ('and is cast out').

Greek ἐκπορεύεται and Latin exit denote intransitive 'goes/passes out', whereas the Peshitta ܘܡܫܬܕܐ (Ethpaʿal of sh-d-a, 'is thrown/cast out') is a passive of expulsion, a slightly different voice and image for the same evacuation.

Greek καθαρίζων and Latin purgans render the cleansing idea with a single masculine participle, while the Peshitta employs a cognate-accusative-like double construction ܒܬܕܟܝܬܐ ܕܡܕܟܝܐ ('in/with the cleansing that cleanses', both from root d-k-y), an emphatic Syriac periphrasis stressing the purifying effect.

Greek πάντα τὰ βρώματα and Latin omnes escas use the plural ('all the foods'); the Peshitta ܟܠܗ ܡܐܟܘܠܬܐ uses the singular collective ܡܐܟܘܠܬܐ ('all the food/foodstuff'), a typical Syriac collective idiom for the mass-noun.