Browse contested readings like an evidence database.

Approximate counts show the doxology is overwhelmingly supported in Greek manuscripts, with notable early Greek, Latin, and Coptic omission witnesses.

Approximately ten of about 1,700 surviving Greek manuscripts of Matthew are listed as omitting the verse.

Matthew 18:11 is a vast-majority case, supported by 1,500+ Greek manuscripts and opposed by fewer than 30 principal Greek witnesses.

Matthew 23:14 has a strong Greek majority, Syriac support, and patristic support from Hilary and Chrysostom, while placement/order of the parallel material affects how the evidence is weighed.

1,500+ Greek manuscripts support Mark 7:16, with fewer than 20 principal Greek witnesses against.

Mark 9:29 has strong early and later Greek, Latin, Syriac, Coptic, Byzantine, and lectionary support for 'prayer and fasting,' with the shorter reading listed in Sinaiticus first hand, Vaticanus, and one Latin witness.

Mark 9:44 and 9:46 are supported by 1,500+ Greek manuscripts and opposed by fewer than 30 principal Greek witnesses.

J. K. Elliott is cited as maintaining that the TR and over 95 percent of Greek manuscripts of Mark have the original reading.

Mark 15:28 is a large-majority case, with strong named early evidence against it.

Mark 16:9-20 has very strong Greek manuscript majority support, but a small number of early and important witnesses, including Sinaiticus and Vaticanus, end Mark at 16:8.

The longer KJV reading has support from Bezae, later Greek witnesses, some Byzantine witnesses, and versional evidence, while many early Greek witnesses support the shorter reading.

This is a complex multi-phrase variant, not one simple omission: the fuller KJV wording is supported by large later Greek, Byzantine, lectionary, Latin, Syriac, and some Coptic evidence, while early Alexandrian and related witnesses support shorter wording in parts.

The agony verses have strong Greek, Latin, Syriac, and patristic support, while significant early Greek and versional witnesses omit the verses.

Luke 23:17 is a vast-majority reading with 1,500+ Greek manuscripts supporting and fewer than 20 principal Greek witnesses against.

Luke 23:34 is not a scant-evidence-against case: support is strong, but early omission evidence is substantial.

Luke 24:40 is supported by P75, Sinaiticus, Vaticanus, Alexandrinus, Byzantine, and lectionaries; the omission is mainly in Bezae, some Old Latin, and Curetonian/Sinaitic Syriac.

Luke 24:51 is supported by P75, Vaticanus, Alexandrinus, Ephraemi, Byzantine, and lectionaries, so it is not mainly a Vaticanus-omits case.

Luke 24:52 is strongly supported by early and later Greek evidence, including P75, Sinaiticus, Vaticanus, Alexandrinus, Ephraemi, Byzantine, and lectionaries.

The Greek manuscript count strongly favors 'only begotten Son,' but ancient evidence exists on both sides and the patristic evidence is divided.

Over 1,400 later Byzantine manuscripts, roughly 95 percent of extant Greek copies of John, support the longer reading.

The 'on me' reading has Byzantine Majority and broad later Greek, Latin, Syriac, and Coptic support, while important early Greek witnesses omit the phrase.

1,495 Greek manuscripts and 495 lectionaries support the passage in whole or in part, while strong early Greek witnesses omit it.

Acts 8:37 has about 10 to 12 principal Greek witnesses, while the majority of Greek manuscripts omit it.

The full KJV/TR expansion at Acts 9:5-6 has no known Greek manuscript support at this location, though related wording appears in Latin, patristic, and marginal traditions.

Acts 28:29 is supported by hundreds of Byzantine manuscripts and lectionaries but opposed by strong early Greek witnesses.

The full KJV clause is supported by Byzantine, lectionary, some Latin, and Harclean Syriac evidence; strong early witnesses omit it, and an intermediate shorter clause is also attested.

Romans 16:24 is included by Byzantine and later witnesses, with strong early Greek support against the verse at this location.

The phrase 'through his blood' has limited Greek support in Colossians 1:14, while Sinaiticus, Alexandrinus, Vaticanus, Ephraemi, and most Majority witnesses omit it.

The 'God' reading has strong later Greek, Byzantine, and lectionary support, while several early uncials support 'who' and Latin/Vulgate evidence supports 'which.'

A complex Trinitarian variant with limited Greek support, mixed Latin/Vulgate evidence, later printed-text support, and debated early patristic evidence.