Mark 4 : 22

Greek uses a relative clause with the conditional/restrictive combination ὃ ἐὰν μή ('which, unless'); Latin renders it as a simple negated relative quod non; Syriac compresses the whole into the relative-plus-negative ܕܠܐ ('that not'). The constructions are syntactically distinct yet semantically equivalent.

Greek subordinates the verb with ἵνα + aorist passive subjunctive φανερωθῇ ('that it should be manifested'); Latin uses the present passive subjunctive manifestetur without an explicit conjunction; Syriac employs the imperfect ܢܬܓܠܐ ('it will/should be revealed'). The differing modal-temporal forms reflect each language's idiomatic way of expressing the purposive subjunctive.

Greek ἐγένετο (aorist of γίνομαι, 'became/has come to pass') and Syriac ܗܘܐ (perfect of h-w-a, 'was/became') are close functional equivalents; Latin renders the same notion periphrastically with factum est ('has been made/done'), introducing a faintly more agentive sense of something brought about.

Greek and Latin use a predicate adjective (ἀπόκρυφον / occultum, 'secret/hidden'); Syriac uses the prepositional phrase ܒܛܘܫܝܐ ('in secrecy/concealment'), a nominalised abstract built on the root T-sh-y, shifting from an adjectival to an adverbial-prepositional expression of the same concealment.

Greek (ἀλλ᾽ ἵνα) and Latin (sed ut) preserve the strong adversative 'but in order that', introducing the purposive contrast explicitly. The Peshitta instead reads ܘܠܐ ('and not'/'neither'), continuing the negative parallelism (ܘܠܐ ܗܘܐ … ܘܠܐ ܡܬܓܠܐ) rather than a positive purpose clause — a substantive structural and semantic divergence from the Greek and Latin adversative-final construction.

Greek ἔλθῃ ('it should come') and Latin veniat ('let it come') both render a verb of motion toward manifestation; the Peshitta uses ܡܬܓܠܐ (ethpaal of g-l, 'is/should be revealed'), repeating the same revelatory root as the first clause and thus producing a tighter lexical parallelism than the Greek and Latin verbs of coming.

Greek εἰς φανερόν ('into the open/light') and Latin in palam ('into the open') render the prepositional goal of manifestation idiomatically; the Peshitta has no separate phrase here because its verb ܡܬܓܠܐ already incorporates the notion of being brought to light, so the directional complement is lexically absorbed.