Mark 10 : 26

Greek uses article + δέ (οἱ δέ, 'but they'); Peshitta employs demonstrative pronoun + ܕܝܢ (ܗܢܘܢ ܕܝܢ, 'those however'); Vulgate uses relative pronoun Qui ('who'). All three function as resumptive subjects but differ in deixis and syntactic category.

Greek uses imperfect passive ἐξεπλήσσοντο ('were being astonished'); Peshitta employs periphrastic construction ܡܬܕܡܪܝܢ ܗܘܘ (participle + auxiliary 'were astonishing'); Vulgate uses simple imperfect admirabantur. All express durative past astonishment but through different aspectual strategies.

Greek λέγοντες is masculine plural participle agreeing with οἱ; Peshitta ܘܐܡܪܝܢ prefixes conjunction waw ('and saying'); Vulgate dicentes lacks conjunction. The Peshitta's coordinating strategy reflects Semitic preference for parataxis over Greek participial subordination.

Greek πρὸς ἑαυτούς ('to themselves') and Vulgate ad semetipsos employ reflexive pronouns with directional prepositions; Peshitta ܒܝܢܝܗܘܢ ('among them') uses a prepositional phrase meaning 'between/among themselves,' a common Syriac idiom for reciprocal or internal discourse.

Greek καὶ introduces the direct question as a coordinating conjunction; Vulgate uses colon punctuation; Peshitta omits both conjunction and punctuation marker, proceeding directly to the interrogative. This reflects differing conventions for marking direct discourse boundaries.

Greek τίς and Peshitta ܡܢܘ place the interrogative pronoun first; Vulgate inverts with Et quis ('And who'), prefixing the conjunction. The Vulgate's word order emphasizes the additive force of the question following the previous astonishment.

Greek σωθῆναι is aorist passive infinitive ('to be saved'); Peshitta ܠܡܚܐ uses prefixed lamed + infinitive ('to live/be saved'); Vulgate employs salvus fieri (adjective + passive infinitive, 'to be made safe'). The Vulgate's periphrastic construction with salvus makes the resultant state more explicit than the Greek or Syriac verbal forms.