Mark 11 : 26

The Greek postpositive δέ and Syriac ܕܝܢ stand in second position, whereas the Vulgate renders the connective with the fronted relative phrase Quod si, a Latin stylistic device that recasts the discourse particle as a clausal link; semantically equivalent transitional marking.

Greek ἀφίετε is a single present indicative; the Vulgate dimiseritis renders it with a future-perfect subjunctive suiting the protasis; Syriac employs the periphrastic participle ܫܒܩܝܢ plus enclitic pronoun ܐܢܬܘܢ ('you are forgiving'), a characteristic Syriac analytic present construction expressing the same verbal idea.

The Clementine Vulgate inserts a colon to mark the boundary between protasis and apodosis; neither the Greek nor Syriac transmits this orthographic division, which is editorial rather than textual.

Greek expresses 'who is in the heavens' with article plus prepositional phrase (ὁ ἐν τοῖς οὐρανοῖς) and the Vulgate with a finite relative clause (qui in cælis est); the Syriac collapses this into the single prepositional relative form ܕܒܫܡܝܐ ('who-in-heaven'), a typical Syriac compression of the attributive construction.

Both the Vulgate (vobis) and Syriac (ܠܟܘܢ, 'to you') supply an explicit dative indirect object of the verb of forgiving, absent in the Greek which leaves the beneficiary implicit; this is a routine clarifying expansion in both versional traditions.

Greek and Latin express 'your trespasses' analytically (τὰ παραπτώματα ὑμῶν / peccata vestra); Syriac uses the single suffixed noun ܣܟܠܘܬܟܘܢ. The Greek paragraph mark (¶) attached to token 16 reflects an editorial pericope division not present in the other witnesses.