Mark 4 : 12

Greek introduces the purpose clause with simple ἵνα ('so that'); Latin renders it with ut. The Peshitta ܕܟܕ fuses the relative/complementiser ܕ- with ܟܕ ('while, when'), creating a temporal-circumstantial nuance ('that while seeing...') absent from the Greek and Latin, which lack an explicit 'while' marker.

Greek shifts verbs here, using ἴδωσιν (aorist of εἴδω, 'perceive/apprehend') over against the earlier βλέπω, marking a sense of cognitive perception distinct from mere looking. The Peshitta repeats the same root ܚܙ ('see'), and the Vulgate likewise repeats videant, so both versions lose the Greek's lexical contrast between physical and perceptive seeing.

Greek and Latin coordinate with simple καί / et; the Peshitta again uses ܘܟܕ ('and while'), maintaining the circumstantial framing introduced at the outset of the verse and not paralleled in the other traditions.

Greek καί + finite passive ἀφεθῇ keeps coordination and verb as separate tokens; the Syriac ܘܢܫܬܒܩܘܢ synthesises the conjunction, third-person plural subject, and Ettaphal passive of ܫܒܩ into one inflected form. The Latin matches the Greek's analytic pattern with et dimittantur.

Greek ἀφεθῇ is third-person singular (the subject 'sins' is neuter plural, taking a singular verb per the standard Attic rule); the Vulgate dimittantur and the Syriac ܘܢܫܬܒܩܘܢ both render it as plural to agree with 'sins', a natural regularisation in languages lacking the neuter-plural/singular-verb concord.

Greek supplies the definite article τά before ἁμαρτήματα ('the sins'); the Syriac ܚܛܗܝܗܘܢ instead carries a third-plural possessive suffix ('their sins'), and the Latin peccata is anarthrous, lacking both article and possessive. The three traditions thus differ in determination: articular, possessive, and bare respectively.