Mark 11 : 25

Greek ὅταν ('whenever') and Vulgate cum ('when') introduce temporal clauses with subjunctive/indicative respectively; Peshitta ܘܡܐ ܕ- ('and when') is a compound temporal particle, semantically equivalent but morphologically distinct.

Greek uses a present participle προσευχόμενοι ('praying') in adverbial function; Peshitta employs an infinitive construct ܠܡܨܠܝܘ ('to pray'); Vulgate uses a gerund ad orandum ('for praying'), each tradition's standard way of expressing purpose or attendant circumstance.

Greek εἴ τι ἔχετε ('if anything you have') places the verb last; Vulgate si quis habetis mirrors this; Peshitta ܡܕܡ ܕܐܝܬ ܠܟܘܢ ('anything that there-is to-you') uses an existential construction with dative of possession, a typical Semitic idiom.

Vulgate inserts a colon after aliquem, creating a stronger syntactic break before the purpose clause; Greek ἵνα καὶ and Peshitta ܕܐܦ ('that also') introduce the purpose clause without punctuation, maintaining tighter cohesion with the preceding imperative.

Greek uses double article construction ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ('the Father of-you, the [one] in the heavens'); Peshitta ܐܒܘܟܘܢ ('your-Father') uses a pronominal suffix; Vulgate Pater vester employs possessive adjective, all semantically equivalent.

Greek employs articular prepositional phrase ὁ ἐν τοῖς οὐρανοῖς ('the [one] in the heavens') as substantival modifier; Peshitta uses construct state ܕܒܫܡܝܐ ('who-in-heaven'); Vulgate qui in cælis est adds the copula est, making the relative clause explicit.

Greek παραπτώματα ('trespasses, transgressions') and Vulgate peccata ('sins') are near-synonyms; Peshitta ܣܟܠܘܬܟܘܢ ('your foolishness/folly') employs a different semantic field, emphasizing moral failure as intellectual-spiritual error, a characteristic Syriac rendering of sin-terminology.