Mark 9 : 43

The Peshitta opens the apodosis with the postpositive particle ܕܝܢ ('but/now'), supplying a discourse connective absent from both the Greek (which fronts καί) and the Latin (Et). The Syriac thus reorders the logical articulation, subordinating the connective to the conditional rather than coordinating it.

The Greek imperative ἀπόκοψον plus separate accusative αὐτήν ('cut it off') and the Latin abscide illam are rendered in Syriac by the single verb ܦܣܘܩܝܗ, which incorporates the feminine object suffix directly onto the imperative; the divergence is purely morphosyntactic.

The Greek ano teleia and the Vulgate colon both mark the boundary between protasis and the proverbial apodosis; the Peshitta carries no equivalent punctuation token, the clause break being signalled lexically by ܦܩܚ.

Greek κυλλόν ('maimed/crippled') and Latin debilem ('weak, disabled') both render the participant as physically impaired; the Syriac ܦܫܝܓܐ derives from a root denoting 'cut off/severed', sharpening the sense to specifically mutilated rather than merely weak — a lexical narrowing motivated by the immediate context of amputation.

Greek and Latin use the bare infinitive (εἰσελθεῖν / introire) in the predicate-adjective construction with καλόν/bonum; the Syriac substitutes a finite subordinate clause ܕܬܥܘܠ ('that you should enter'), the characteristic Aramaic preference for dal-clauses over infinitives — semantically equivalent.

Greek εἰς τὴν ζωήν and Latin in vitam render the goal with preposition plus article plus noun; Syriac collapses this into the single prefixed form ܠܚܝܐ ('to life'), the lamadh preposition fused to the noun without an article, a normal Syriac economy.

Greek τὰς δύο χεῖρας ἔχοντα ('having the two hands') uses an attributive participle; Latin duas manus habentem matches it closely; the Syriac recasts the idea as a temporal/circumstantial clause ܟܕ ܐܝܬ ܠܟ ܬܪܬܝܢ ܐܝܕܝܢ ('while there are to you two hands'), employing the existential particle ܐܝܬ with the dative of possession rather than a transitive verb 'to have', a hallmark Aramaic possessive idiom.

Greek εἰς τὴν γέενναν and Latin in gehennam render the goal with preposition and article; Syriac fuses the lamadh to the loanword ܠܓܗܢܐ ('to Gehenna'), the article being unexpressed per Syriac norm. All three preserve the Semitic toponym Gehenna.

Both the Greek (εἰς τὸ πῦρ τὸ ἄσβεστον) and the Vulgate (in ignem inextinguibilem) append the qualifying phrase 'into the unquenchable fire'; the Peshitta omits it entirely here, terminating the verse at ܠܓܗܢܐ. This shorter Syriac reading parallels the Western/Caesarean tendency to drop the repeated fire-clauses in Mark 9:43-48 (cf. the explicit retention at v.48).