Mark 11 : 3

The Peshitta explicitly supplies the subject pronoun ܐܢܬܘܢ ('you') after the participle ܥܒܕܝܢ, making grammatically explicit what is implicit in the Greek verb ποιεῖτε. This is a characteristic Syriac clarification for emphasis or disambiguation.

The Peshitta inserts the indirect object pronoun ܠܗ ('to him'), making explicit the addressee of the disciples' response. Neither the Greek nor the Vulgate include this pronoun, leaving the addressee contextually implied.

Greek uses the conjunction ὅτι to introduce indirect discourse; Vulgate mirrors this with quia. The Peshitta employs the particle ܕ (d-) prefixed directly to ܠܡܪܢ, a standard Syriac construction for subordinate clauses without a separate conjunction.

Greek uses the nominative ὁ κύριος with genitive αὐτοῦ ('the Lord of it'); Vulgate employs the dative Domino ('for the Lord') without possessive; Peshitta uses ܠܡܪܢ ('to our Lord') with first-person plural possessive suffix, personalizing the reference to Jesus as 'our Lord' rather than 'the Lord' or 'its owner.'

Greek χρείαν ἔχει ('has need') uses a noun-verb construction; Vulgate necessarius est employs an adjective-copula ('is necessary'); Peshitta ܡܬܒܥܐ uses a passive participle ('is required/sought'), all expressing the same semantic content through different grammatical strategies.

Greek ἀποστέλλει is present indicative third-person singular ('he sends'); Vulgate dimittet is future indicative third-person singular ('he will send'); Peshitta ܡܫܕܪ ܠܗ uses present active participle with pronominal suffix ('sending it'), creating a participial construction. The Vulgate's future tense represents a minor temporal shift from the Greek present.

Greek uses two adverbs πάλιν ὧδε ('back here'); Vulgate uses the single adverb huc ('hither/here'); Peshitta uses ܠܟܐ ('here/hither'), a single locative. The Greek doublet emphasizes both return and location, while the other traditions use single terms conveying the destination.