Mark 9 : 41

Greek employs the indefinite relative construction ὃς γὰρ ἄν ('whoever'), while Peshitta uses ܟܠ ܕܝܢ ('everyone who') and Vulgate uses quisquis enim ('whosoever'). All three express the same indefinite relative sense with minor syntactic variation.

Greek places the verb ποτίσῃ before the direct object ὑμᾶς; Peshitta combines verb and object pronoun in a single form ܕܢܫܩܝܟܘܢ; Vulgate inverts to potum dederit vobis ('a drink will have given to you'), placing the object before the verb.

Greek uses the prepositional phrase ἐν τῷ ὀνόματι μου with the definite article; Vulgate mirrors this with in nomine meo; Peshitta uses the bare prepositional phrase ܒܫܡܐ without an article, reflecting standard Syriac syntax where the emphatic state functions definitively.

Greek uses the causal conjunction ὅτι ('because') with the genitive Χριστοῦ and verb ἐστε; Vulgate employs quia Christi estis; Peshitta restructures with a relative clause ܕܕܡܫܝܚܐ ܐܢܬܘܢ ('that of the Messiah you are'), using a double-d construction typical of Syriac relative syntax.

Peshitta inserts the adverb ܒܠܚܘܕ ('only, alone') to emphasize the minimal nature of the gift ('a cup of water only'). Neither the Greek nor the Vulgate attest this intensifying particle.

Greek employs the emphatic double negative οὐ μὴ with the aorist subjunctive ἀπολέσῃ to express strong negation; Vulgate uses the simple negative non with the future indicative perdet; Peshitta uses ܕܠܐ ܢܘܒܕ (d-lā + imperfect), the standard Syriac negation construction, semantically equivalent but syntactically distinct.

Greek uses the definite article τὸν with μισθὸν αὐτοῦ ('his reward'); Vulgate employs mercedem suam without an article (Latin lacking articles); Peshitta uses the pronominal suffix on ܐܓܪܗ ('his reward') without a separate article, reflecting Syriac's use of the emphatic state for definiteness.