Mark 11 : 24

Greek διὰ τοῦτο ('because of this') and Syriac ܡܛܠ ܗܢܐ both render a two-word causal phrase, whereas the Vulgate compresses the idiom into the single adverb Propterea. The difference is purely stylistic and the causal sense is preserved across all three.

Greek λέγω and Latin dico carry the first-person subject within the verb's morphology, while the Peshitta supplies an explicit independent pronoun ܐܢܐ ('I') after ܐܡܪ — a typical Syriac enclitic-subject construction adding no semantic content.

Greek expresses the indefinite relative with ὅσα ἄν ('whatsoever') plus the modal particle; Syriac uses ܡܕܡ ('anything/whatever') as a single indefinite pronoun, and Latin renders quæcumque. The constructions differ syntactically but converge semantically on a universal indefinite relative.

All three attest the verb 'to pray' (προσεύχεσθε / ܡܨܠܝܢ / orantes), but Greek uses a finite indicative and Latin a present participle, whereas Syriac uses a participle ܡܨܠܝܢ reinforced by the explicit subject pronoun ܐܢܬܘܢ ('you'), again the periphrastic Syriac present.

Greek καὶ αἰτεῖσθε ('and you ask') is matched by Syriac ܘܫܐܠܝܢ ܐܢܬܘܢ ('and you ask'), but the Clementine Vulgate omits the coordinate verb 'and ask' entirely, conflating the act of asking into the participle orantes ('praying') so that 'praying you request' covers both Greek verbs in one clause.

Greek ἐλάβετε is aorist indicative ('you received', the strongly attested NA28 reading expressing faith's certainty as accomplished fact), and Syriac ܕܢܣܒܝܢ ܐܢܬܘܢ is a present participle ('that you are receiving'), but the Vulgate accipietis is future indicative ('you will receive'). The tense divergence reflects a substantive interpretive choice about the temporality of answered prayer.