Mark 9 : 45

Greek articulates the noun (ὁ πούς σου) and uses an enclitic genitive pronoun; Latin renders pes tuus without article (Latin lacks one); Syriac fuses noun and possessive into a single suffixed form ܪܓܠܟ ('your foot'), so three Greek tokens collapse to one Syriac token.

All three convey 'causes to stumble' (σκανδαλίζῃ / ܡܟܫܠܐ / scandalizat); the Syriac participle ܡܟܫܠܐ derives from the Semitic root k-sh-l ('to stumble'), whereas Greek and Latin both employ the borrowed σκανδαλ- stem, reflecting the underlying Semitic idiom directly rather than via loanword.

Greek ἀπόκοψον and Latin amputa are bare imperatives; the Syriac ܦܣܘܩܝܗ ('cut it off') incorporates the object suffix into the verb, anticipating the pronoun that Greek and Latin express separately.

Greek αὐτόν is an independent accusative pronoun closed by a high point; Latin renders illum plus the colon; in Syriac the object is already incorporated as the suffix on ܦܣܘܩܝܗ, so no separate pronoun token exists.

Greek uses the articular infinitive εἰσελθεῖν and Latin the bare infinitive introire, whereas Syriac employs a finite subordinate clause ܕܬܥܘܠ ('that you should enter'), a typical Syriac substitution of a d-relative finite construction for a Greek infinitive.

Greek εἰς τὴν ζωήν and Latin in vitam æternam ('into eternal life') both use a preposition; Syriac ܠܚܝܐ fuses the directional lamadh with the noun. Note the Vulgate's expansion æternam, which has no counterpart in the Greek or Syriac and likely harmonises toward the fuller 'eternal life' phrasing common elsewhere (cf. Matt 18:8).

Greek 'having (ἔχοντα) the two feet' and Latin duos pedes habentem both use a participle of possession; Syriac restructures with the existential idiom ܟܕ ܐܝܬ ܠܟ ('while there is to you') plus the numeral and dual noun, the standard Semitic periphrasis for possession rather than a verb 'to have.'

The Greek further specifies εἰς τὸ πῦρ τὸ ἄσβεστον ('into the unquenchable fire'), partially mirrored by the Vulgate's compressed genitive ignis inextinguibilis ('of unquenchable fire'). The Peshitta omits this descriptive clause entirely after ܒܓܗܢܐ, a shorter reading characteristic of the Syriac in this triplet of sayings (cf. Mark 9:45).