Please Support the Bible Translation Work of the Updated American Standard Version (UASV)

$5.00

W (Codex Washingtonianus or Freer Gospels)

The Codex Washingtonianus, also known as the Freer Gospels or Codex Freerianus, is a critical piece of the puzzle in New Testament textual criticism. Identified by scholars with the symbols “W” or “032” in the Gregory-Aland numbering system and “ε014” in the von Soden classification, this manuscript stands out for containing the four Gospels written in Greek on parchment. Through the detailed study of its writing styles, known as palaeography, experts have dated it to around the year 400 C.E., placing it in the early centuries of Christianity.

This manuscript, notable for its age and content, has experienced some loss over time, evident in the gaps within its text. Despite these missing pieces, the Codex Washingtonianus has been celebrated as a monumental discovery in biblical scholarship, particularly noted for its contributions to the understanding of the Gospel of Mark. It shares several unique textual readings with other early manuscripts, such as the Chester Beatty Papyri, which includes texts of the Gospels and Acts from the early 3rd century. This connection underscores the Codex Washingtonianus’s value in tracing the textual history and variations within the earliest Christian documents.

The Reading Culture of Early Christianity

Painted cover of the Codex Washingtonianus, depicting the evangelists Luke and Mark (7th century)

The journey of this manuscript to modern scholarship is as intriguing as its contents. It was among a collection of manuscripts acquired by Charles Lang Freer, an American industrialist and art collector, in the early 20th century. The Codex was first published and brought to the attention of the academic world by biblical scholar Henry A. Sanders. This publication marked the beginning of its significant impact on the study of the New Testament, providing scholars with a valuable resource for understanding the textual transmission of the Gospels.

Described as one of the most important majuscule (a script style characterized by large, uppercase letters) manuscripts discovered in the 20th century, the Codex Washingtonianus is recognized for its historical and textual significance. Its contributions to biblical studies, especially in the examination of the Gospels, have made it a key manuscript for scholars attempting to get closer to the original texts of the New Testament. Positioned as the third oldest Gospel parchment codex known to the world, its value in the realm of biblical textual criticism cannot be overstated, offering a window into the early Christian era and the development of the Gospel texts.

Content

The Gospels

Date

About 400 C.E.

Physical Features

The Codex Washingtonianus, also known as the Freer Gospels, is a fascinating artifact that provides a glimpse into the early Christian era through its physical characteristics and the manner in which the Gospels were transcribed. This ancient manuscript is crafted as a codex, which is the early form of a book, predating the modern bound book we are familiar with today. It comprises 187 parchment leaves, with dimensions ranging between 20.5 to 21 cm in height and 13 to 14.5 cm in width and is encased in painted wooden covers.

A notable aspect of this manuscript is the presence of replacement leaves. For instance, the section from John 1:1 to 5:11 is not original to the manuscript but was added in the 7th century, likely to replace damaged folios. This manuscript also has gaps, specifically in Mark 15:13-38 and John 14:26-16:7, indicating missing portions of the text.

The text within the Codex Washingtonianus is presented in a single column format on each page, with 30 lines per page. The script is penned in a small, slightly sloping uncial hand using dark-brown ink, characteristic of the period. Unlike later manuscripts, the words are written in scriptio continua, meaning they flow continuously without spaces between them. The manuscript does not regularly use accents, which in other texts help indicate changes in pitch, and the rough breathing marks to denote vowel emphasis are rarely applied.

Corrections within the text are evident, with most being made by the original scribe and a few others added later, around the late 5th or early 6th century. These corrections, along with the overall quality of the manuscript, suggest that the scribe was meticulous in their work, producing a text with very few errors or nonsensical readings.

The order of the Gospels in the Codex Washingtonianus is also of particular interest. It follows the Western order: Matthew, John, Luke, and then Mark, a sequence that is different from the more commonly found order in other manuscripts.

An important feature of this manuscript is the use of nomina sacra, a practice in early Christian manuscripts where the nomina sacra (sacred names) or words are abbreviated. These abbreviations are typically marked by an overline and include the first and last letters of the word. In the Codex Washingtonianus, several nomina sacra are used, representing words like God (ΘΣ for θεος), Lord (ΚΣ for κυριος), Christ (ΧΡΣ for χριστος), Jesus (ΙΣ for Ιησους), spirit (ΠΝΑ for πνευμα), man (ΑΝΟΣ for ανθρωπος), father (ΠΗΡ for πατηρ), mother (ΜΗΡ for μητηρ), son (ΥΣ for υιος), David (ΔΑΔ), and Israel (ΙΗΛ).

Through these physical and textual characteristics, the Codex Washingtonianus offers valuable insights into the practices and conventions of early Christian manuscript production, as well as the careful efforts of scribes to preserve the texts of the Gospels for future generations.

Textual Character

The Codex Washingtonianus presents a fascinating case of textual diversity. According to scholar Henry A. Sanders, this manuscript likely originated from a master copy that was itself assembled from several different manuscripts. This master copy’s patchwork nature suggests it was created in a time when New Testament manuscripts were rare, possibly right after the Diocletian persecution around 303 C.E., a period known for the widespread destruction of sacred texts.

The process of compiling Codex W involved selecting fragments from various sources to create a complete Gospel codex. Sanders theorizes that for parts of the Gospel of Mark, the scribe relied on texts from North Africa, known as the “Western” text. For other parts, like portions of Matthew and Luke, manuscripts from Antioch were chosen to fill in the gaps of the older, more fragmented manuscript being copied.

Codex Washingtonianus Is a Mixed Text

There are three main groups that make up Washingtonianus: Alexandrian, Western, and Byzantine. The text-types of the different sections are as follows:

Matthew 1–28; Luke 8:13–24:53 – Byzantine text-type;
Mark 1:1–5:30 – Western text-type, similar to old-Latin Versions;
Mark 5:31 – 16:20 – Supposedly Caesarean text-type, nearest to P⁴⁵;
Luke 1:1 – 8:12, and John 5:12 – 21:25 – Alexandrian text-type;
John 1:1 – 5:11 – mixed with some Alexandrian and Western readings. This text was added in the 7th century, probably as a replacement for damaged text.

The textual content of Codex W is remarkably diverse:

In Matthew, the text aligns with the Byzantine tradition.
The Gospel of Mark starts with a Western text-type until 5:30 and then switches to what’s considered a Caesarean text-type up to the end.
Luke begins with an Alexandrian text-type before transitioning to a Byzantine type.
John’s text is the most complex, with the initial section (John 1:1–5:11) likely added by a seventh-century scribe to replace damaged parts. This section shows a mix of Alexandrian and Western readings, a pattern that continues through the rest of John.

This blend of text-types within a single manuscript illustrates the significant liberties some scribes took when copying texts. They, at times, didn’t just copy from one source; they harmonized and filled in gaps using a variety of exemplars. In doing so, they played a crucial role in the evolution of the New Testament manuscripts, especially in how individual Gospels were woven together to form a singular, fourfold Gospel codex. Codex W stands as a prime example of the dynamic and varied nature of manuscript transmission following the pivotal period of persecution, reflecting the scribes’ intricate work in preserving these texts for future generations.

The Codex Washingtonianus is a pivotal manuscript in the realm of New Testament textual criticism. This codex is especially significant in the critical apparatus of the Novum Testamentum Graece, a critical edition of the Greek New Testament, where it is recognized as a primary witness of the first order. Again, its textual character is fascinating due to its display of affinities with multiple text-types, suggesting it was likely copied from several different manuscripts. This diversity is thought to possibly stem from an effort to piece together texts that survived the persecution of Christians under Emperor Diocletian.

Text-types are essentially classifications of New Testament manuscripts based on their shared readings, which differ from one group to another, helping scholars to trace back to the original text. The main text-types are Alexandrian, Western, and Byzantine, and the Codex Washingtonianus intriguingly presents sections that align with each of these text-types, as follows:

Matthew and Luke (from chapter 8, verse 13, to the end) show a Byzantine text-type alignment.
The beginning of Mark, up to 5:30, mirrors the Western text-type, aligning with old Latin versions.
From Mark 5:31 to the end, the text-type is thought to be Caesarean, closely related to Papyrus 45.
The first chapters of Luke and the latter portion of John reflect an Alexandrian text-type.
The beginning of John, added in the 7th century, shows a mix of Alexandrian and Western readings.

The concept of a Caesarean text-type, while proposed by biblical scholar Burnett Hillman Streeter, has been a point of contention among text critics, including Kurt and Barbara Aland. Kurt Aland categorized the codex within Category III of his New Testament manuscript classification, indicating a text with a mix of early readings and significant Byzantine influence alongside unidentified sources.

Unique textual characteristics include the presence of Matthew 16:2b–3 without doubt and the absence of passages like Luke 22:43-44 and the Pericope Adulterae, indicating careful selection or omission of certain texts. Additionally, the codex includes and omits various phrases and verses that contribute to its distinctiveness among manuscripts.

One of the most intriguing features is a subscription at the end of the Gospel of Mark, offering a personal prayer for the manuscript’s scribe or owner, showcasing the intimate relationship between the text and its keepers. This codex not only illuminates the complex textual history of the New Testament but also the personal and communal reverence for these texts.

Notable readings include variations in the text that differ from the majority of manuscripts, such as specific inclusions or exclusions of phrases and verses in Matthew, Mark, Luke, and John, highlighting the codex’s unique contributions to understanding the textual variances within early Christian manuscripts. These readings offer invaluable insights into the textual tradition and the meticulous work of early scribes in preserving the New Testament.

History of the Washington Codex

In December 1906, Charles L. Freer, an American art collector, acquired several ancient manuscripts in Giza, Egypt, from a dealer named Ali. Among these, a hard, blackened lump of parchment was included, seemingly from the Monastery near the Pyramid of Giza, rather than the White Monastery as Ali suggested. This lump, initially thought to be of little value, turned out to be an invaluable fifth or sixth-century codex of Paul’s letters, once separated into 84 fragments.

The collection also included manuscripts of Deuteronomy and Joshua, Psalms from the Greek Septuagint, and, notably, a manuscript of the four Gospels. This Gospels manuscript, written on fine parchment in Greek uncials, features an arrangement of Matthew, John, Luke, and Mark, differing from the traditional sequence. Despite significant decay at the edges, the text remains largely intact. This manuscript, now part of the Freer Gallery of Art at the Smithsonian Institution in Washington, D.C., and known as the Washington Codex of the Gospels, is identified with the letter “W.”

Dated to the late fourth or early fifth century C.E., the Washington Codex is a crucial piece in the puzzle of biblical manuscripts, closely following the renowned Sinaitic, Vatican, and Alexandrine manuscripts. Its text reveals a blend of textual types, likely a composite of fragments from various sources, possibly concealed during Emperor Diocletian’s persecution of Christians in 303 C.E. This theory suggests that the Codex’s diversity in text types results from an attempt to preserve Scripture during times of crisis.

An intriguing aspect of the Gospels manuscript is its association with old Latin and Syriac versions and the unique, albeit discounted, addition to Mark chapter 16, suggesting it may have originated as a marginal note. Signs of use, like candle tallow blots, hint at its extensive use over time.

This remarkable preservation story of the Washington Codex, amid historical turmoil and the passage of time, underscores the endurance of biblical texts through centuries. It serves as a testament to the resilience of the Scriptures, affirming the lasting impact and perpetual relevance of these ancient texts in modern times.

The Ending of Mark

The ending of the Gospel of Mark in the Codex Washingtonianus includes a passage that stands out because it’s not found in any other known manuscript. This passage, known as the “Freer Logion,” appears right after Mark 16:14 and adds a unique perspective to the discussions Jesus has with His disciples.

Mark 16:12-17 with the Freer Logion in 16:14

Κακεινοι απελογουντο λεγοντες οτι ο αιων ουτος της ανομιας και της απιστιας υπο τον σαταναν εστιν, ο μη εων τα (τον μη εωντα?) υπο των πνευματων ακαθαρτα (-των?) την αληθειαν του θεου καταλαβεσθαι (+ και?) δυναμιν. δια τουτο αποκαλυψον σου την δικαιοσυνην ηδη, εκεινοι ελεγον τω χριστω. και ο χριστος εκεινοις προσελεγεν οτι πεπληρωται ο ὅρος των ετων της εξουσιας του σατανα, ἀλλὰ εγγιζει ἄλλα δεινα. και υπερ ων εγω αμαρτησαντων παρεδοθην εις θανατον ινα υποστρεψωσιν εις την αληθειαν και μηκετι αμαρτησωσιν ινα την εν τω ουρανω πνευματικην και αφθαρτον της δικαιοσυνης δοξαν κληρονομησωσιν.

Translation:

And they defended themselves, saying, “This age of lawlessness and unbelief is under Satan, who does not allow the truth and power of God to be understood by those under the unclean spirits. Therefore, reveal Your righteousness now,” they said to Christ. And Christ responded to them, “The period of the years of Satan’s power has been fulfilled, but other terrible things are near. And for those who have sinned, I was delivered to death so that they might return to the truth and no longer sin, in order to inherit the spiritual and incorruptible glory of righteousness in heaven.”

This text is not found in any other known manuscript, but was partially quoted by Jerome:

et illi satisfaciebant dicentes: Saeculum istud iniquitatis et incredulitatis substantia (sub Satana?) est, quae non sinit per immundos spiritus veram Dei apprehendi virtutem: idcirco iamnunc revela iustitiam tuam.

Translation:

And they answered, saying: “This age is the essence of wickedness and disbelief (under Satan?), which does not allow the true power of God to be grasped through unclean spirits: therefore, reveal your righteousness now.”

The text delves into themes of lawlessness, unbelief, and the dominion of Satan, presenting a dialogue between Christ and His followers that emphasizes the spiritual conflict of their time.

The passage reads as if the disciples are trying to justify their doubts and fears by highlighting the pervasive influence of Satan in their era, which they believe hinders the truth and power of God from overcoming the evil spirits’ impurities. They plead for Jesus to manifest His righteousness immediately.

Jesus’ response in this passage is profound. He acknowledges the completion of the time allowed for Satan’s power but warns of more challenges to come. Importantly, He frames His own death as a sacrifice for those who have erred, offering them a chance to return to truth, avoid further sin, and ultimately share in the eternal, spiritual glory of righteousness in heaven.

Jerome, an early Christian scholar, partially quoted this passage, affirming its ancient recognition. Yet, the presence of the Freer Logion only in the Codex Washingtonianus makes it a subject of great interest and debate among scholars, providing a unique lens through which to view the theological and textual complexities of early Christian manuscript traditions. This exclusive addition to the Gospel of Mark highlights the diversity of early Christian texts and the ways in which scribes might have adapted or expanded the gospel narratives to address the spiritual and theological concerns of their communities.

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is the CEO and President of Christian Publishing House. He has authored more than 220 books and is the Chief Translator of the Updated American Standard Version (UASV).