Mark 14 : 7

Greek and Latin render possession with a finite verb of having (ἔχετε / habetis, 2nd person plural). Syriac employs its characteristic existential periphrasis ܐܝܬ ܠܟܘܢ ('there-is to-you'), the standard Aramaic idiom for predicative possession, which lacks a true verb 'to have.'

Greek uses preposition μετά + reflexive ἑαυτῶν ('with yourselves'); the Vulgate compresses this into the synthetic adverbial form vobiscum; Syriac ܥܡܟܘܢ ('with-you') likewise fuses preposition and suffixed pronoun. The Greek reflexive is reduced to a simple personal reference in both versions.

Greek ὅταν ('whenever') and Latin cum ('when') stand as discrete temporal conjunctions, whereas Syriac fuses the conjunction ܘ ('and') with ܐܡܬܝ ('when') into the single token ܘܐܡܬܝ, conflating the connective καί and the temporal particle into one orthographic unit.

Greek θέλητε is a single present subjunctive (2nd pl.) and Latin volueritis a synthetic future-perfect/subjunctive; Syriac analytically combines the participle ܕܨܒܝܢ with the enclitic pronoun ܐܢܬܘܢ to express the same volitional 'you wish,' a typical Syriac periphrastic present.

Greek δύνασθε and Latin potestis are single finite verbs ('you are able'); Syriac again uses the analytic participle-plus-pronoun construction ܡܫܟܚܝܢ ܐܢܬܘܢ to render the modal 'you can,' the root sh-k-kh carrying the sense 'to find/be able.'

Greek expresses 'to do good' with adverb + infinitive (εὖ ποιῆσαι); Latin compresses this into the single compound verb benefacere. Syriac distributes the idea across the verb ܕܬܥܒܕܘܢ ('that you may do') and the adverbial ܕܫܦܝܪ ('what is good/fair'), the root sh-p-r connoting beauty and propriety.

The Greek (notably in the Byzantine/Majority text reflected here) inserts a second πάντοτε ('always') in the clause about doing good to the poor, yielding 'you can always do them good.' Neither the Vulgate nor the Peshitta transmit this adverb at this point, and many critical editions (NA28) likewise omit it as a probable scribal expansion anticipating the final πάντοτε.

Greek ἔχετε and Latin habetis once more use the finite verb 'to have' (here 'me you do not always have'). Syriac shifts to an existential-locative idiom ܐܝܬܝ ܠܘܬܟܘܢ ('I am [present] beside you'), rendering Christ's continued bodily presence as spatial proximity rather than as an object possessed, a subtle theological nuance peculiar to the Syriac.