Mark 8 : 17

Greek opens with the coordinating conjunction καί ('and'), the typical Markan paratactic chain. The Vulgate replaces this with the ablative-absolute relative pronoun Quo ('which thing'), folding the conjunction into the participial clause, while the Peshitta marks the transition with the postpositive ܕܝܢ in a later position.

The articular subject ὁ Ἰησοῦς stands after the participle in Greek; the Vulgate Jesus is postponed to follow ait illis; the Peshitta fronts ܝܫܘܥ to clause-initial position and inserts the discourse particle ܕܝܢ. These are stylistic word-order variants without semantic effect.

Greek λέγει is a vivid historic present ('he says'); the Vulgate ait and Syriac ܘܐܡܪ both render with past/perfective narrative aspect ('he said'), a routine tense-levelling in the versions.

Greek διαλογίζεσθε is a single finite verb ('you reason/discuss'); the Peshitta uses the participle ܪܢܝܢ plus enclitic pronoun ܐܢܬܘܢ, the standard Syriac periphrastic present construction. The Vulgate cogitatis ('you think') narrows the sense of inner reasoning.

Greek ἄρτους is plural ('loaves'); the Vulgate panes likewise plural; the Syriac ܠܚܡܐ is a collective/mass noun ('bread'), a normal idiomatic levelling of the count-plural into a collective.

Greek and Latin use the verb 'to have' (ἔχετε / habetis) with explicit subject 'you'; the Syriac employs the idiomatic existential-possessive construction ܠܝܬ ܠܟܘܢ ('there is not to you'), Semitic possession lacking a 'have' verb.

Greek νοεῖτε and Latin cognoscetis ('do you perceive/know') are finite; the Syriac uses the periphrastic participle ܝܕܥܝܢ + enclitic ܐܢܬܘܢ. Note the Vulgate's future cognoscetis where Greek has present, a minor tense divergence.

Greek συνίετε ('do you understand') and Latin intelligitis are finite; the Syriac again renders periphrastically with ܡܣܬܟܠܝܢ + enclitic ܐܢܬܘܢ, consistent with its handling of the parallel verbs of perception in this verse.

Greek πεπωρωμένην (perfect passive participle of πωρόω, 'made hard/calloused') describes a settled state of hardening. The Vulgate cæcatum ('blinded') shifts the metaphor toward blindness rather than callousness; the Syriac ܩܫܝܐ ('hard') retains the literal sense of hardness, matching the Greek root-image.

Greek ἔχετε and Latin habetis use the verb 'have' with the heart as object ('do you have a hardened heart'); the Syriac reverts to the existential-possessive idiom ܐܝܬ ܠܟܘܢ ('there is to you'), avoiding a 'have' verb in keeping with Semitic syntax.

Greek ὑμῶν and Latin vestrum supply an explicit possessive 'your' modifying 'heart'; the Syriac leaves the heart unmodified, the possession being already implied by the surrounding ܠܟܘܢ construction, so no separate pronoun is attested.