Mark 11 : 24

The Peshitta adds the explicit subject pronoun ܐܢܐ ('I') after the verb ܐܡܪ, a common Syriac stylistic feature for emphasis or clarity, whereas Greek λέγω and Latin dico encode the first-person subject morphologically without a separate pronoun.

Greek employs a three-word construction (πάντα ὅσα ἄν, 'all things whatever') with the modal particle ἄν; Latin uses the compound relative quæcumque ('whatever things'); Syriac uses ܕܟܠ ܡܕܡ ('that all thing'), a simpler relative construction without a modal particle—all semantically equivalent but syntactically distinct.

The Peshitta adds the explicit subject pronoun ܐܢܬܘܢ ('you [pl.]') after the participle ܕܡܨܠܝܢ ('praying'), whereas Greek προσεύχεσθε and Latin orantes encode the second-person plural subject morphologically; this is a typical Syriac clarifying gloss.

The Peshitta again adds the explicit subject pronoun ܐܢܬܘܢ ('you [pl.]') after ܘܫܐܠܝܢ ('and ask'), mirroring the pattern in the previous clause; Greek αἰτεῖσθε and Latin petitis encode the subject morphologically without a separate pronoun.

Greek uses the aorist indicative ἐλάβετε ('you received'), expressing completed action in past time; Latin uses the future accipietis ('you will receive'); Syriac uses the present participle ܕܢܣܒܝܢ ('that you are receiving'). This represents a substantive theological and temporal divergence: Greek presents faith as already possessing the answer, Latin as future certainty, and Syriac as ongoing reception.

The Peshitta inserts a third instance of the explicit subject pronoun ܐܢܬܘܢ ('you [pl.]') after the participle ܕܢܣܒܝܢ, maintaining the pattern of subject clarification throughout the verse; neither Greek nor Latin attest this pronoun here.

Greek uses the simple future ἔσται ('it will be'); Latin uses evenient ('they will come to pass'), a more concrete verb emphasizing realization or occurrence; Syriac incorporates this into the preceding conjunction ܘܢܗܘܐ ('and it will be'), maintaining semantic equivalence with Greek.