Browse contested readings like an evidence database.

The doxology stands in Washingtonianus, Rossanensis, Regius, six further named uncials, Family 13 and the Byzantine tradition, and Chrysostom expounds it in full in the late fourth century. Sinaiticus, Vaticanus, Bezae and a fourth-century Greek ostracon end the prayer at “evil”, and the Didache, Sahidic, Fayyumic and Curetonian carry partial doxologies.

The verse stands in Codex Ephraemi, Bezae, Washingtonianus, Regius, Monacensis, Sangallensis, Families 1 and 13 and the Byzantine tradition, with broad Latin, Syriac and Middle-Egyptian support, and Origen quotes it exactly in a third-century Commentary on Matthew. It is absent from the first hands of Sinaiticus and Vaticanus, from Koridethi, and from several early versions.

The exact KJV wording stands in Codex Bezae, Washingtonianus, Petropolitanus Purpureus, Rossanensis, 078, the correctors of Koridethi and Family 1, and the Byzantine tradition, and Chrysostom quotes it in immediate Matthew 18 context. Sinaiticus and Vaticanus omit the verse, and a Luke-like expansion with “seek and” circulates in a further group of Greek and Syriac witnesses.

The verse stands in Washingtonianus, Sangallensis, 0102, 0107, 0233, Family 13, twelve further minuscules and the Byzantine tradition, and Chrysostom quotes and expounds it. Sinaiticus, Vaticanus, Bezae, Regius and several early versions omit it. Its placement also varies: some witnesses put it after the woe now numbered 13, others before it.

The hearing refrain is carried by Codex Bezae, Washingtonianus, the correction of Sangallensis, Koridethi, thirty further named Greek entries, lectionary 950 and the Byzantine reconstructed witness, with Latin, Old Syriac, Peshitta, Harklean, Christian Palestinian Aramaic, Ethiopic and Gothic support. Sinaiticus, Vaticanus, Regius, the first hand of Sangallensis, 0274, 28, 1342 and 2786 omit it.

The verse is carried by Codex Ephraemi, Bezae, Koridethi, twenty-five further named Greek entries, lectionary 950 and the Byzantine reconstructed witness, with the Latin K/D/I/V states, Peshitta and Harklean manuscripts, Bohairic manuscripts and Gothic. Cyprian quotes Mark 11:25–26 and names Mark explicitly in about AD 248–249. Sinaiticus, Vaticanus, Regius, Washingtonianus, Sangallensis and Athous Lavrensis omit it.

The fulfilment sentence is carried by Codex Regius, Sangallensis, Koridethi, 083, Family 13, twenty-eight further named Greek entries, lectionary 844 and the Byzantine reconstructed witness, with the Latin D/I/V states, Christian Palestinian Aramaic, Bohairic manuscripts, Philoxenian, Ethiopic and Gothic. Eusebius quotes Mark 15:27–28 and names Mark explicitly. Sinaiticus, Alexandrinus, Vaticanus, Ephraemi, Bezae and Athous Lavrensis omit it.

The Longer Ending is carried by Codex Ephraemi, Bezae, Washingtonianus, Sangallensis, Koridethi, Families 1 and 13, twenty-six further named Greek entries, three lectionaries and the Byzantine reconstructed witness, with the Latin D/I/V states, Peshitta and Harklean, Ethiopic and Gothic. Irenaeus quotes Mark 16:19 as the conclusion of Mark's Gospel around AD 180. Sinaiticus, Vaticanus and 304 end at 16:8, and four further Greek entries carry the Short Ending before the Longer Ending.

The angel and the bloody sweat stand in the first hand of Sinaiticus, Codex Bezae, Cyprius, Guelferbytanus, Regius, 0171, Family 1, 174, 230, 157, 565, 700, the first hand of 892, 1241 and the Byzantine tradition, with Latin, the Curetonian, Peshitta, Harklean and Palestinian Syriac and Bohairic manuscripts. Justin, Irenaeus, Epiphanius and Hilary all use the passage. P75, the corrector of Sinaiticus, Alexandrinus and Vaticanus omit it.

“Father, forgive them” stands in the first hand and second corrector of Sinaiticus, Codex Ephraemi, the second corrector of Bezae, Cyprius, Guelferbytanus, Regius, 0250, Families 1 and 13, 33, 131, 157, 700, 892, 1071 and the Byzantine tradition, with Latin, the Curetonian, Peshitta and Harklean, Bohairic manuscripts, Armenian and the Diatessaron tradition. Irenaeus quotes it directly around AD 180. P75, Vaticanus, the first hand of Bezae, Washingtonianus, Koridethi, 070, 579 and 1241 omit it.

In the 236-document IGNTP/ITSEE John corpus, 151 named Greek entries carry ὁ ὢν ἐν τῷ οὐρανῷ and fourteen omit the final clause. All collatable rows in the official Vetus Latina John synopsis carry a final heavenly clause. Four further entries read “from heaven”, and GA 2575 omits the whole verse.

The two clauses travel separately. In the 236-document IGNTP/ITSEE John corpus, ten named Greek states omit the waiting clause at 5:3b and thirteen omit the whole of verse 4, while the rest of the enumerated corpus carries the longer text. Seventeen rows of the official Vetus Latina John synopsis carry verse 4 and five omit it. Ambrose quotes the long verse twice and Chrysostom expounds it.

In the 236-document IGNTP/ITSEE John corpus at John 7:53, 71 documentary entries carry the verse at the standard location, 49 omit it there and 116 are deficient. Codex Bezae is the earliest extant Greek manuscript carrying the story at the Johannine location. Sixteen rows of the official Vetus Latina John synopsis carry it at the normal location, and Ambrose, Jerome and Augustine all treat it as Johannine.

The selected ECM Acts corpus contains 37 Greek entries with the verse in some form and 49 that omit it, with Byz grouped under omission. Internal wording varies; 808C alone matches the complete Scrivener/TR combination across every displayed internal unit.

The full expansion occurs in two corrected Greek states, 69C and 808Cf; both first hands have the short text. GA 629 contains the goad saying only. Latin evidence is divided among the shorter, goad-only and full forms.

Ten late Greek manuscripts contain a Comma form: five in the biblical text and five as later marginal variants. The forms are heterogeneous rather than ten identical copies of the final Textus Receptus wording. The overwhelming Greek transmission omits the clause. The reading has an earlier and broader Latin reception, beginning with related third-century usage, an explicit complete form in Priscillian, a fifth-century non-continuous Scripture-quotation witness, and seventh-century continuous Latin biblical witnesses.