Mark 9 : 45

Greek employs the article with noun and possessive pronoun (ὁ πούς σου); Latin uses bare noun with possessive (pes tuus); Syriac uses the suffixed possessive form (ܪܓܠܟ, 'your-foot'), a typical Semitic construction without article.

The Vulgate inserts a colon after 'illum' to mark the major syntactic break between the protasis and the comparative clause, a punctuation convention absent in Greek and Syriac manuscripts.

Greek places the infinitive εἰσελθεῖν before the adjective χωλόν; Latin reverses this order (claudum introire); Syriac follows Greek word order with ܕܬܥܘܠ preceding ܚܓܝܣܐ, though all three convey identical meaning.

The Vulgate adds 'æternam' (eternal) to qualify 'vitam', making explicit what is implicit in the Greek τὴν ζωήν and Syriac ܠܚܝܐ. This expansion reflects Latin theological precision in distinguishing eschatological life from biological existence.

Greek uses accusative participle construction (τοὺς δύο πόδας ἔχοντα); Latin mirrors this with accusative + present participle (duos pedes habentem); Syriac employs a temporal/circumstantial clause with ܟܕ ܐܝܬ ܠܟ ('while there-is to-you'), a characteristic Semitic periphrastic construction for possession.

The Peshitta omits the entire phrase εἰς τὸ πῦρ τὸ ἄσβεστον ('into the unquenchable fire'), which both Greek and Vulgate (ignis inextinguibilis) attest. This may reflect a shorter Syriac textual tradition or deliberate abbreviation, as the concept of Gehenna already implies eternal punishment in Jewish-Christian discourse.