Mark 4 : 25

Greek and Latin express possession with the transitive verb ἔχει / habet; the Syriac substitutes the idiomatic existential-dative construction ܐܝܬ ܠܗ ('there is to him'), the standard Semitic means of predicating possession, which has no single corresponding verb.

All three witnesses render the dative beneficiary ('to him'); the Vulgate sets off the apodosis with an explicit colon (illi :), a punctuational rather than lexical feature absent from the unpointed Greek and Syriac base texts.

Greek and Latin coordinate with conjunction plus relative (καὶ ὃς / et qui); the Peshitta fuses the conjunction and relative pronoun into the single proclitic form ܘܡܢ ('and the one who'), a normal Syriac contraction with no separate token.

Greek negates the verb with the particle οὐκ before ἔχει and Latin with non before habet; the Syriac employs the negative existential ܕܠܝܬ ('to whom there is not'), incorporating the negation into the existential particle rather than negating a verb.

As in the protasis, Greek ἔχει and Latin habet use a transitive verb of possession, while the Syriac continues the existential-dative idiom (here implicit in ܠܗ following ܕܠܝܬ), expressing 'has not' as 'there is not to him'.

Greek uses the neuter relative ὃ ('that which') and Latin the neuter quod; the Peshitta renders the antecedent with the resumptive demonstrative plus relative ܗܘ ܕܐܝܬ ('that very thing which there is'), adding the independent pronoun ܗܘ for emphasis where Greek and Latin need only the bare relative.

Greek ἔχει and Latin habet again use the transitive possessive verb, whereas the Syriac retains its existential-dative idiom ܐܝܬ ܠܗ ('there is to him'), consistent with its rendering throughout the verse.

Greek (ἀπ᾽ αὐτοῦ) and Latin (ab eo) use a separate preposition plus pronoun; the Syriac fuses preposition and suffix into the single form ܡܢܗ ('from him'). The Greek paragraph marker (¶) is editorial and carries no translational weight.