Mark 8 : 35

Greek opens with the relative pronoun ὃς ('whoever'); the Peshitta renders this with the analytic construction ܟܠ ܡܢ ('everyone who'), a typical Syriac strategy for generalising relatives. Latin Qui matches the Greek single-word relative directly.

The Greek conditional particle ἐάν ('if') governing the subjunctive forms a protasis; neither Latin nor Syriac employ a separate conditional particle, folding the condition into the relative+verb construction. Latin uses the future-perfect voluerit to carry the conditional force.

Greek θέλῃ (present subjunctive) and Latin voluerit (future perfect) both render the desire-verb in the protasis; the Peshitta ܕܨܒܐ uses the relative-marked perfect of ts-b-a ('to will/desire'), grammatically distinct but semantically equivalent.

Greek expresses 'his life/soul' with article + noun + possessive pronoun (τὴν ψυχὴν αὐτοῦ), matched by Latin animam suam; the Peshitta compresses this into the single suffixed form ܢܦܫܗ, the noun n-p-sh bearing the 3ms possessive enclitic.

Greek uses the simple aorist infinitive σῶσαι ('to save'); Latin renders periphrastically with salvam facere ('to make safe'); the Peshitta employs ܕܢܚܐ, the relative-marked imperfect of ḥ-y-a ('to make/keep alive'), construing salvation as preservation of life rather than rescue.

Greek αὐτήν and Latin eam supply an explicit accusative object pronoun ('it'); the Peshitta has already incorporated this object as the enclitic on ܢܘܒܕܝܗ, so no separate token corresponds.

The Vulgate marks the apodosis/protasis boundary with an explicit colon, whereas the Greek uses a high point (·) attached to αὐτήν and the Peshitta relies on syntactic juncture alone; an editorial rather than textual divergence.

Greek introduces the second clause with ὃς δ᾽ ἂν ('but whoever') — relative + adversative δέ + modal ἄν; Latin qui autem mirrors this with relative + adversative. The Peshitta condenses the whole into ܘܟܠ ('and everyone who'), substituting a coordinating ܘ for the adversative and again using the generalising ܟܠ idiom.

Greek ἀπολέσει is future indicative and Latin perdiderit is future perfect, both inside the relative protasis; the Peshitta ܕܢܘܒܕ uses the relative-marked imperfect of the cognate root for 'lose/destroy', a tense difference without semantic consequence.

As in the first clause, Greek τὴν ψυχὴν αὐτοῦ and Latin animam suam spell out 'his life' analytically, while the Peshitta uses the suffixed ܢܦܫܗ.

Greek καί and Latin et are simple conjunctions, but the Peshitta repeats the preposition in ܘܡܛܠ ('and for the sake of'), distributing the causal phrase across both objects — a stylistic Syriac amplification.

Greek τοῦ εὐαγγελίου and Latin Evangelium transliterate the Greek term 'gospel'; the Peshitta uses the native Syriac ܣܒܪܬܝ ('my good-news/proclamation', with first-person suffix), notably attaching the possessive 'my' to the gospel, which neither Greek nor Latin do here.

Greek resumes the apodosis with the demonstrative οὗτος ('this one'), a resumptive subject pronoun emphasising the antecedent; neither Latin nor Syriac supply a corresponding demonstrative, letting the verb carry the subject.

Greek σώσει ('will save') is matched by the Latin periphrasis salvam faciet and by the Peshitta ܢܚܝܗ ('will keep him/it alive', root ḥ-y-a with object suffix), the Syriac again construing salvation as preservation of life.

Greek αὐτήν and Latin eam furnish the explicit accusative object ('it'); the Peshitta has incorporated the object as the enclitic on ܢܚܝܗ, so no independent pronoun appears.