Mark 3 : 29

Greek expresses the indefinite relative with the subjunctive plus the particle ἄν (ὃς δ᾽ ἂν βλασφημήσῃ); both the Peshitta (ܕܢܓܕܦ, an imperfect prefixed with relative ܕ) and the Vulgate (blasphemaverit, future-perfect) render the conditional-generic force with a single inflected verb, a routine syntactic compression. The doublet index 2 covers both the Greek particle ἄν and the verb that opens the clause.

Greek attributes holiness with an articular adjective in attributive repetition (τὸ πνεῦμα τὸ ἅγιον) and Latin with a postpositive adjective (Spiritum Sanctum); Syriac employs the construct/genitive ܪܘܚܐ ܕܩܘܕܫܐ ('Spirit of holiness'), a Semitic nominal construction equivalent in sense but distinct in form.

Greek ἔχει and Latin habebit both render 'has/will have' with a transitive verb of possession, whereas Syriac uses the existential particle ܠܝܬ negated ('there is not') together with the prepositional ܠܗ ('to him'), a possessive construction typical of Aramaic which lacks a true verb 'to have'.

Greek (εἰς τὸν αἰῶνα) and Latin (in æternum) employ a prepositional phrase 'unto the age/forever'; Syriac compresses this to the single adverbial ܠܥܠܡ, the lexically cognate term (e-l-m, cf. Heb. עוֹלָם) bearing the same temporal sense.

Greek and Latin read 'guilty of an eternal sin' (αἰωνίου ἁμαρτήματος / æterni delicti), whereas the Peshitta reads ܠܕܝܢܐ ܕܠܥܠܡ, 'liable to eternal judgement/condemnation' (root d-y-n). This is a substantive substitution: Syriac shifts from the offence (the sin itself) to its penal consequence (the judgement), a known interpretive rendering reflecting the variant ἁμαρτίας/κρίσεως debated in the textual tradition.