Mark 11 : 26

Greek δέ and Peshitta ܕܝܢ mark the adversative transition ('but'), while Vulgate omits the conjunction, relying instead on the fronted relative pronoun 'Quod' to signal the contrast.

Greek uses an articular substantival phrase with prepositional modifier (ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς, 'the Father of you, the [one] in the heavens'); Vulgate mirrors this with a relative clause (Pater vester, qui in cælis est, 'your Father, who is in the heavens'); Peshitta employs a compact construct-state genitive (ܐܒܘܟܘܢ ܕܒܫܡܝܐ, 'your Father of-the-heavens'), semantically equivalent but syntactically distinct.

Peshitta ܠܟܘܢ and Vulgate 'vobis' make the indirect object ('to you') explicit, whereas Greek encodes this semantically within the verb ἀφήσει without a separate dative pronoun—a typical Semitic clarification retained in both daughter versions.

Greek παραπτώματα ('trespasses, transgressions') and Vulgate 'peccata' ('sins') denote moral failures broadly; Peshitta ܣܟܠܘܬܟܘܢ ('your foolishness, folly') employs a cognate term emphasizing the intellectual-moral dimension of sin, a characteristic Syriac lexical choice reflecting Semitic wisdom vocabulary.

Vulgate fronts the relative pronoun 'Quod' ('which [thing]') to introduce the conditional clause, a Latin stylistic device creating a smoother periodic structure. Greek and Peshitta begin directly with the conditional particle (εἰ / ܐܢ).

Vulgate inserts a colon after 'dimiseritis' to mark the protasis-apodosis boundary, a punctuation convention absent in Greek and Peshitta manuscript traditions for this verse.