Mark 11 : 25

Greek temporal ὅταν ('whenever') is rendered by the Syriac compound ܘܡܐ (waw + temporal particle, already counted with the preceding conjunction) and by the Latin cum; the Syriac fuses the conjunction and temporal marker into a single orthographic unit, a routine Aramaic feature.

Greek στήκετε is a synthetic present indicative second-person plural; Syriac employs the periphrastic participle ܩܝܡܝܢ plus the enclitic pronoun ܐܢܬܘܢ ('you stand'), a typical Aramaic analytic construction, while the Vulgate shifts to a future stabitis ('you shall stand').

Greek uses a present participle προσευχόμενοι ('praying'); Syriac uses the infinitive ܠܡܨܠܝܘ ('to pray'), and the Vulgate renders a gerund phrase ad orandum ('for praying'), each tradition employing its own idiomatic complement of purpose/manner.

Greek conditional εἴ ('if') corresponds to Latin si but is absorbed into the Syriac relative ܕ- prefixed on ܕܐܝܬ; the Syriac recasts the conditional clause 'if you have anything' as a relative 'whatever there is to you', a construction shift rather than a semantic divergence.

Greek indefinite τι and Syriac ܡܕܡ both denote 'anything/something'; the Vulgate quis ('anyone/something') functions similarly, though Latin word choice here is loosely indefinite, with all three conveying the same indefinite object.

Greek ἔχετε ('you have') is rendered in Syriac by the existential ܐܝܬ plus the dative ܠܟܘܢ ('there is to you'), the standard Aramaic idiom for possession lacking a verb 'to have'; the Vulgate retains the synthetic habetis.

Greek καί ('also') and Latin et are emphatic adverbs paired with the purpose clause; the Syriac ܐܦ ('also') is incorporated within the ܕܐܦ unit aligned above, hence the shared index.

Greek articulates the noun phrase ὁ πατὴρ ὑμῶν ('the Father of you'); Syriac compresses this into a single inflected form ܐܒܘܟܘܢ ('your Father') with the possessive suffix, while the Vulgate, lacking an article, uses Pater vester.

Greek uses an articular prepositional phrase ὁ ἐν τοῖς οὐρανοῖς ('who is in the heavens', plural), and Latin a relative clause qui in cælis est; Syriac compresses to the prefixed prepositional form ܕܒܫܡܝܐ ('who is in heaven'), the Semitic dual/plural ܫܡܝܐ being formally collective.

Greek τὰ παραπτώματα ὑμῶν ('your trespasses', articular plural) and Latin peccata vestra preserve the plural; Syriac uses the single suffixed noun ܣܟܠܘܬܟܘܢ ('your offence/folly'), a collective abstract built on a different lexical root denoting foolishness or error rather than 'falling beside'.

The Vulgate inserts a colon after adversus aliquem to mark the syntactic break before the purpose clause ut...; this editorial punctuation has no counterpart in the unpointed Greek or Syriac textual traditions.