Mark 11 : 13

Greek coordinates with καί + aorist participle ἰδών; Syriac likewise uses waw + perfect ܘܚܙܐ; the Vulgate fuses the conjunction into the enclitic Cumque ('and when'), recasting the parataxis as a subordinate temporal clause and thus shifting the syntactic weight.

Greek συκῆν and Latin ficum render the fig tree with a single anarthrous noun; the Peshitta adds the numeral/indefinite marker ܚܕܐ ('one/a'), a typical Syriac means of expressing indefiniteness ('a certain fig tree') which has no formal counterpart in the other witnesses.

Greek ἔχουσαν and Latin habentem are participles modifying the tree; the Peshitta replaces the participle with a relative existential clause ܕܐܝܬ ܒܗ ('that there was on it'), an idiomatic Syriac substitute for a possessive participle, semantically equivalent but syntactically distinct.

Greek φύλλα and Latin folia are plural ('leaves'); the Syriac ܛܪܦܐ functions as a collective and may be read as singular in form, a common idiom for foliage taken as a mass-noun.

Greek ἦλθεν and Latin venit stand absolutely ('he came/went'); the Peshitta adds the goal complement ܠܘܬܗ ('to it'), an explicit directional gloss not present in the Greek or Latin at this point.

All three attest the indefinite object ('anything': τι / ܡܕܡ / quid), but the Syriac places ܡܕܡ after the verb and the prepositional phrase, whereas Greek and Latin front the object before the verb of finding.

Greek uses καί + aorist participle ἐλθών ('and having come'); the Syriac employs ܘܟܕ ܐܬܐ ('and when he came'), a temporal clause, while the Vulgate similarly subordinates with et cum venisset, both languages converting the Greek circumstantial participle into a finite subordinate construction.

Greek ἐπ᾽ αὐτήν and Latin ad eam ('to/upon it') specify the goal; the Syriac lacks a separate prepositional phrase here, having already supplied ܠܘܬܗ earlier with the first verb of coming, so the directional sense is not repeated.

Greek negates the object (οὐδὲν εὗρεν, 'he found nothing'); the Syriac negates the verb (ܠܐ ܐܫܟܚ ... ܒܗ, 'he did not find ... on it') and adds the resumptive ܒܗ, the standard Semitic pattern of verbal negation plus pronominal complement, equivalent in sense to the Greek and Latin nihil invenit.

Greek εἰ μή and Syriac ܐܠܐ ܐܢ are two-word exceptive idioms ('except, but only'); the Vulgate compresses this to the single preposition præter ('besides/except'), a stylistic Latin condensation of the Semiticising Greek construction.

Again Greek φύλλα and Latin folia are plural while Syriac ܛܪܦܐ is the collective form; the punctuation differs as well, the Greek closing with a high point (·) and the Latin with a colon, marking the clause boundary before the explanatory γάρ clause.

The explanatory clause ('for the season/time') agrees in all three: γάρ / ܓܝܪ / enim are postpositive causal particles, with the noun καιρός / ܙܒܢܐ / tempus, though the constituent ordering of subject and copula differs across the witnesses.

Greek and Latin use a simple negated imperfect copula (οὐκ ἦν / non erat, 'it was not'); the Syriac doubles the verb ܗܘܐ ܗܘܐ, the second ܗܘܐ serving as an enclitic auxiliary forming a periphrastic past tense, a characteristic Syriac means of expressing the continuous past.

Greek σύκων and Latin ficorum are genitive plural ('of figs'); the Syriac ܕܬܐܢܐ is genitive with the relative/genitive particle d- and is collective in form, functioning as 'of fig(s),' the typical Syriac mass-noun treatment of fruit.