Mark 7 : 10

Greek employs the article τὸν with accusative πατέρα σου; Latin mirrors this with accusative patrem tuum; Syriac uses the prefixed preposition ܠ (l-) with pronominal suffix ܐܒܘܟ, a standard Semitic construction lacking the article. All three express identical semantics through language-specific syntax.

Greek and Latin coordinate 'father' and 'mother' with explicit conjunction καὶ / et; Syriac employs the single compound form ܘܠܐܡܟ ('and-to-your-mother') with conjunctive waw prefixed directly to the noun, a typical Semitic asyndetic compression.

Greek uses καὶ to introduce the second commandment clause; Latin inserts 'Et :' with a colon to mark a new quotation unit (likely reflecting Exodus 21:17 as distinct from Exodus 20:12); Syriac uses ܘܡܢ ('and-whoever'), integrating the conjunction with the relative pronoun in a single lexeme.

Greek uses the articular participle ὁ κακολογῶν ('the one speaking evil'); Latin employs the relative pronoun with perfect subjunctive 'Qui maledixerit' ('whoever shall have cursed'); Syriac uses the relative particle ܕ with active participle ܡܨܚܐ ('who curses'). All three express the same conditional-relative sense through different syntactic strategies.

Greek coordinates with ἢ ('or') between accusative nouns πατέρα and μητέρα; Latin mirrors this with 'vel' between datives patri and matri (dative of disadvantage); Syriac uses ܠܐܒܐ ܘܠܐܡܐ with conjunctive waw, expressing disjunction through context rather than explicit particle. The case difference (Greek accusative vs. Latin dative) reflects distinct verbal government.

Greek uses the dative of manner θανάτῳ with imperative τελευτάτω ('let him end in death'); Latin employs the ablative of manner 'morte' with subjunctive 'moriatur' ('let him die by death'); Syriac uses the cognate accusative construction ܡܘܬܐ ܢܡܘܬ ('death let-him-die'), a standard Semitic intensifying idiom mirroring the Hebrew מוֹת יוּמָת. All three traditions preserve the Hebraic figura etymologica, though through different grammatical mechanisms.