Mark 8 : 18

Greek ἔχοντες and Latin habentes employ a present active participle ('having'); the Peshitta renders the possession periphrastically with the existential particle ܐܝܬ plus dative ܠܟܘܢ ('there is to you'), the standard Syriac idiom for possession lacking a true verb 'to have'.

The Greek negative οὐ and Latin non stand alone before the verb, whereas the Syriac ܘܠܐ joins the negative to a conjunction ('and not'), continuing the coordinated clause structure characteristic of Syriac narrative.

Greek βλέπετε and Latin videtis are finite second-person plural verbs; the Peshitta uses a participle ܚܙܝܢ with the enclitic independent pronoun ܐܢܬܘܢ to express the present tense, a regular Syriac periphrastic conjugation.

The conjunction and the noun 'ears' are fused in Syriac ܘܐܕܢܐ ('and ears'), prefixing the waw to the noun, whereas Greek καὶ ὦτα and Latin et aures keep the conjunction as a separate token.

As in the parallel eye-clause, the participle ἔχοντες / habentes is rendered in Syriac by the existential ܐܝܬ plus dative ܠܟܘܢ, the idiomatic Syriac possessive periphrasis.

Greek οὐκ and Latin non are simple negatives, while Syriac ܘܠܐ again binds the negation to a coordinating waw, maintaining the paratactic flow of the rhetorical questions.

Greek ἀκούετε and Latin auditis are finite verbs, whereas the Peshitta employs the participle ܫܡܥܝܢ with the enclitic pronoun ܐܢܬܘܢ, the standard periphrastic present in Syriac.

Greek coordinates with καὶ οὐ ('and not'); Latin contracts this to the single adversative nec ('nor'); Syriac ܘܠܐ parallels the Greek 'and not'. The Latin nec is a stylistic compression of the doubled Greek particles.

Greek μνημονεύετε and Latin recordamini are finite verbs of remembering; the Peshitta uses the participle ܥܗܕܝܢ (root ʿ-h-d, cognate with Hebrew עֵד) plus the enclitic pronoun ܐܢܬܘܢ, continuing its periphrastic present-tense pattern.

The Clementine Vulgate inserts an explicit interrogative question mark after the first clause (videtis ?), matching the Greek interrogative punctuation of βλέπετε; the Peshitta carries no such punctuation token in this edition.

A second question mark is supplied in the Vulgate after auditis, again marking the rhetorical interrogation explicitly; this punctuation has no separate token equivalent in the Syriac witness.