Mark 4 : 41

The Greek opens with the coordinating conjunction καί followed by a finite aorist verb; the Peshitta fuses the conjunction directly onto the verb in ܘܕܚܠܘ ('and they feared'), a normal Syriac prefixal-waw construction rather than a separate particle.

Greek πρὸς ἀλλήλους ('to one another') uses the reciprocal pronoun governed by a preposition; the Peshitta renders the reciprocity idiomatically with the distributive pair ܚܕ ܠܚܕ ('one to one'), the customary Syriac equivalent.

The Greek copula ἐστιν is explicit ('who then is this'); the Peshitta omits any verb 'to be', relying on the nominal-clause juxtaposition ܡܢܘ ܟܝ ܗܢܐ, which is the normal Syriac way of forming a predicate-nominative question without a copula.

Greek introduces the explanatory clause with ὅτι καί ('that even'); the Peshitta drops both the conjunction and the emphatic 'even', subordinating the clause instead through the relative-prefix waw on ܕܪܘܚܐ.

Greek ὁ ἄνεμος unambiguously means 'the wind'; the Peshitta ܪܘܚܐ (root r-w-kh) carries the same semantic field but is the polyvalent term that can also denote 'spirit/breath', and here it is bound by the subordinating waw (ܕܪܘܚܐ) rendering 'that the wind.'

Greek repeats the article and conjunction (καὶ ἡ θάλασσα, 'and the sea'); the Peshitta compresses this to the single waw-prefixed noun ܘܝܡܐ, omitting the definite article since Syriac marks definiteness by the emphatic state ending.

Greek ὑπακούει is third-person singular, agreeing with the nearer subject 'sea' under a construction ad sensum; the Peshitta ܡܫܬܡܥܝܢ is plural, agreeing grammatically with the two coordinated subjects (wind and sea), a difference of concord rather than meaning.

Greek closes with the dative αὐτῷ followed by an interrogative mark and paragraph break (αὐτῷ;¶); the Peshitta ܠܗ carries the same dative pronominal sense ('him/it') but bears no orthographic interrogative marker, the question being signalled lexically by ܡܢܘ ܟܝ earlier in the verse.