Mark 4 : 11

The Greek and Syriac express the indirect object as a single dative/preposition + suffix form (αὐτοῖς / ܠܗܘܢ), whereas the Vulgate separates the pronoun eis from a following colon; the punctuation token here is a versional editorial mark rather than a semantic difference.

The Peshitta supplies the explicit subject ܝܫܘܥ ('Jesus'), which is absent from both the Greek and the Latin, where the third-person verb leaves the subject implicit. This is a typical Syriac clarifying expansion to disambiguate the speaker.

Greek δέδοται is a single perfect passive verb, the Syriac ܝܗܝܒ a passive participle, while the Latin renders it periphrastically with datum est; all three convey the completed passive 'has been given,' differing only in morphological construction.

Greek and Latin express 'kingdom of God' with an articular/anarthrous genitive noun phrase (τῆς βασιλείας τοῦ θεοῦ / regni Dei), whereas the Syriac compresses this into ܕܡܠܟܘܬܗ ('of his kingdom') with a pronominal suffix anticipating ܕܐܠܗܐ, a characteristic Syriac proleptic-suffix construction that is semantically equivalent.

Greek τοῖς ἔξω ('those outside') uses an articular adverb; the Latin expands this into a full relative clause qui foris sunt; the Syriac renders it with the substantive ܠܒܪܝܐ ('to the outsiders'), already counted with ἐκείνοις above, so the 'outside' notion is lexicalised rather than expressed adverbially.

Greek τὰ πάντα ('the all things') and Latin omnia use a substantivised neuter plural, whereas the Syriac employs the idiomatic ܟܠ ܡܕܡ ('everything,' lit. 'all thing') with a singular indefinite noun, a standard Syriac periphrasis for totality.