http://www.katapi.org.uk/BibleMSS/Washington.htm

W. Codex Washingtonianus I, in the Freer Collection at Washington. Acquired by Mr. C. L. Freer in Egypt in 1906. Apparently late fourth or fifth century.It contains four Gospels in an order common in the West, Matthew, John, Luke, Mark. Its text varies in character, as if it had been copied from several different MSS. In Matthew, John i.1-v.12 (a quire added in the seventh century to replace one that had been damaged), an Luke viii.13 to the end, it is of the common Byzantine type, but the rest of John and Luke are Alexandrian, Mark i.1-v.30 is Western, and the rest of Mark is Caesarean. After Mark xvi.14 there is a remarkable insertion, part of which is quoted by Jerome from "some copies, chiefly Greek": "And they answered and said. This generation of lawlessness and faithlessness is under Satan, who doth not allow the truth of God to prevail over the unclean things of the spirits. Therefore make manifest thy righteousness. So spake they now to Christ, and Christ said unto them. The tale of the years of the dominion of Satan is fulfilled, but other terrible things draw near, and by reason of the sins of them I was delivered over unto death, that they may return to the truth and sin no more; that they may inherit the spiritual and incorruptible glory of righteousness which is in heaven." Plate XX shows this passage.Description & picture from 'Our Bible & the Ancient Manuscripts' by Sir Frederick Kenyon (1895 - 4th Ed. 1939) Page 151 & Plate XX. (Page-size: 20.5 x 14.5cm. ) 

http://

biblemanuscripts.wordpress.com/manuscripts/codex-washingtonianus-032w/#specs

Specifications

Symbols: 032/W

Date: 4th/5th Century

Content: Gospels

Lacunae: Mark 15:13-38; John [1:1-5,11 supplement]; 14:26-16:7

Text

TODO

Matthew

The chart below shows agreements as a percentage for Codex Washingtonianus

(032/W) compared to the following four frequently-cited reference witnesses, each

representing a different K-means partition: Codex Vaticanus (03/B), Codex Koridethi

(038/Θ), Codex Bezae (05/D) and the Majority Text (m):

The chart below shows agreements as a percentage for Codex Washingtonianus (032/W)

compared to the same four frequently-cited reference witnesses:

Codex Washingtonianushttp:// en.wikipedia.org/wiki/

Codex_Washingtonianus

The Codex Washingtonianus or Codex Washingtonensis, designated by W or 032 (in the Gregory-Aland numbering), ε 014 (Soden),

also called the Washington Manuscript of the Gospels, and The Freer Gospel, contains the four biblical gospels and was written in Greek on vellum in the 4th or

5th century. [1] The manuscript is lacunose.

Description [edit]

The codex is a book ofDescription [edit]

The codex is a book of 187 leaves of 20.5–21 cm by 13-14.5 cm with painted wooden covers, consisting of 26 quires (four

to eight leaves).[2]

The text is written in one column per page, 30 lines per page.[1] There are numerous corrections made by the original

scribe and a few corrections dating to the late 5th or 6th century. John 1:1-5:11 is a replacement of a presumably

damaged folio, and dates to around the 7th century. It is missing Mark 15:13-38 and John 14:26-16:7. The ink is dark

brown. The words are written continuously without separation. Accents are absent. The rough breathing is used very

rarely.

Like in Codex Bezae the Gospels follow in Western order: Matthew, John, Luke, Mark.[3]

The following nomina sacra are written in abbreviated

forms: ΘΣ, ΚΣ, ΧΡΣ, ΙΣ, ΠΝΑ, ΑΝΟΣ, ΠΗΡ, ΜΗΡ, ΥΣ, ΔΑΔ (ΔΔ once), ΙΗΛ (ΙΣΡΛ once).[4]

Matthew 16:2b–3 is present and not marked as doubtful or spurious. Luke 22:43-44, John 5:4 and the Pericope de

adultera are omitted by the scribe. It lacks Matthew 5:21-22 (as Minuscule 33),[5] and Luke 19:25 (as Codex

Bezae, 69, 1230, 1253, lectionaries, b, d, e, ff², syrc, syrsin, copbo);[6][7]

It contains Matthew 23:14, as do manuscripts 0104, 0107, 0133, 0138, and most other Byzantine mss.[8]

Text of codex [edit]

The Codex is cited as a "consistently cited witness of the first order" in the critical apparatus of the Novum Testamentum

Graece. The codex was apparently copied from several different manuscripts and is the work of two scribes. The text-type

is eclectic:

Matth. 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 – Caesarean text-type near to p45;

Luke 1:1 – 8:12, and J 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 for replacement of damaged text.[3]

It has addition in Mark 1:3, the citation from Is 40:3 is longer. Mark 10:48 is omitted as in codex 1241.[9]

In Matthew 1:10 it reads Αμων for Αμως (א, B, C), the reading of the codex agrees with L, f13 and the Byzantine text.[10]

Matthew 10:12

It reads λεγοντες ειρηνη τω οικω τουτω instead of αυτην. The reading is used by

manuscripts: Sinaiticus*,2, Bezae, Regius, Koridethi, f 1 1010 (1424), it vgcl.[11]

Matthew 23:3 has the reading "ⲧⲏⲣⲉⲓⲛ ⲧⲏⲣⲉⲓⲧⲁⲓ ⲕⲁⲓ ⲡⲟⲓⲉⲓⲧⲁⲓ" in basic agreement with Majority Text (and practically

with D) against the United Bible Society's "ποιήσατε καὶ τηρεῖτε" (on the understanding that αι iota is an allophonic

variation for ε).[12]

In Mark 2:3 it has ιδου ανδρες ερχονται προς αυτον βασταζοντες εν κρεβαττω παραλυτικον supported only by Old

Latin Codex Palatinus instead of usual variant ερχονται φεροντες προς αυτον παραλυτικον αιρομενον υπο τεσσαρων;[13]

In Mark 10:19 — phrase μη αποστερησης omitted, as in codices B, K, Ψ, f1, f13, 28, 700, 1010, 1079, 1242, 1546,

2148, ℓ 10, ℓ 950, ℓ 1642, ℓ 1761, syrs, arm, geo.[14]

In Μark 13:2 it contains addition και μετα τριων ημερων αλλος αναστησεται ανευ χειρων (and after three days another

will arise) — D W it.[15]

In Mark 9:49 it reads πας γαρ πυρι αλισθησεται – as manuscripts (א εν πυρι) B L Δ f1 f13 28 565 700 ℓ260 syrs copsa.

In Luke 4:17 it has textual variant καὶ ἀνοίξας τὸ βιβλίον (and opened the book) together with the manuscripts A,

B, L, Ξ, 33, 892, 1195, 1241, ℓ 547, syrs, h, pal, copsa, bo, against variant καὶ ἀναπτύξας τὸ βιβλίον (and unrolled the

book) supported by א, Dc, K, Δ, Θ, Π, Ψ, f1, f13, 28, 565, 700, 1009, 1010 and many other manuscripts.[16][17]

Luke 22:43-44 omitted, as in codices p75, א*, A, B, T, 1071.[18]

In Luke 23:34 omitted words: "And Jesus said: Father forgive them, they know not what they do." This omission is

supported by the manuscripts Papyrus 75, Sinaiticusa, B, D*, Θ, 0124, 1241, a, Codex Bezaelat, syrsin, copsa, copbo.[19]

In John 7:1 it reads ου γαρ ειχεν εξουσιαν for ου γαρ ηθελεν, the reading is supported by Old Latin: a, b, ff², l, r1, and

by Syriac Curetonian.[20]

187 leaves of 20.5–21 cm by 13-14.5 cm with painted wooden covers, consisting of 26 quires (four to eight leaves).[2]

The text is written in one column per page, 30 lines per page.[1] There are numerous corrections made by the original

scribe and a few corrections dating to the late 5th or 6th century. John 1:1-5:11 is a replacement of a presumably

damaged folio, and dates to around the 7th century. It is missing Mark 15:13-38 and John 14:26-16:7. The ink is dark

brown. The words are written continuously without separation. Accents are absent. The rough breathing is used very

rarely.

Like in Codex Bezae the Gospels follow in Western order: Matthew, John, Luke, Mark.[3]

The following nomina sacra are written in abbreviated

forms: ΘΣ, ΚΣ, ΧΡΣ, ΙΣ, ΠΝΑ, ΑΝΟΣ, ΠΗΡ, ΜΗΡ, ΥΣ, ΔΑΔ (ΔΔ once), ΙΗΛ (ΙΣΡΛ once).[4]

Matthew 16:2b–3 is present and not marked as doubtful or spurious. Luke 22:43-44, John 5:4 and the Pericope de

adultera are omitted by the scribe. It lacks Matthew 5:21-22 (as Minuscule 33),[5] and Luke 19:25 (as Codex

Bezae, 69, 1230, 1253, lectionaries, b, d, e, ff², syrc, syrsin, copbo);[6][7]

It contains Matthew 23:14, as do manuscripts 0104, 0107, 0133, 0138, and most other Byzantine mss.[8]

Text of codex [edit]

The Codex is cited as a "consistently cited witness of the first order" in the critical apparatus of the Novum Testamentum

Graece. The codex was apparently copied from several different manuscripts and is the work of two scribes. The text-type

is eclectic:

Matth. 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 – Caesarean text-type near to p45;

Luke 1:1 – 8:12, and J 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 for replacement of damaged text.[3]

It has addition in Mark 1:3, the citation from Is 40:3 is longer. Mark 10:48 is omitted as in codex 1241.[9]

In Matthew 1:10 it reads Αμων for Αμως (א, B, C), the reading of the codex agrees with L, f13 and the Byzantine text.[10]

Matthew 10:12

It reads λεγοντες ειρηνη τω οικω τουτω instead of αυτην. The reading is used by

manuscripts: Sinaiticus*,2, Bezae, Regius, Koridethi, f 1 1010 (1424), it vgcl.[11]

Matthew 23:3 has the reading "ⲧⲏⲣⲉⲓⲛ ⲧⲏⲣⲉⲓⲧⲁⲓ ⲕⲁⲓ ⲡⲟⲓⲉⲓⲧⲁⲓ" in basic agreement with Majority Text (and practically

with D) against the United Bible Society's "ποιήσατε καὶ τηρεῖτε" (on the understanding that αι iota is an allophonic

variation for ε).[12]

In Mark 2:3 it has ιδου ανδρες ερχονται προς αυτον βασταζοντες εν κρεβαττω παραλυτικον supported only by Old

Latin Codex Palatinus instead of usual variant ερχονται φεροντες προς αυτον παραλυτικον αιρομενον υπο τεσσαρων;[13]

In Mark 10:19 — phrase μη αποστερησης omitted, as in codices B, K, Ψ, f1, f13, 28, 700, 1010, 1079, 1242, 1546,

2148, ℓ 10, ℓ 950, ℓ 1642, ℓ 1761, syrs, arm, geo.[14]

In Μark 13:2 it contains addition και μετα τριων ημερων αλλος αναστησεται ανευ χειρων (and after three days another

will arise) — D W it.[15]

In Mark 9:49 it reads πας γαρ πυρι αλισθησεται – as manuscripts (א εν πυρι) B L Δ f1 f13 28 565 700 ℓ260 syrs copsa.

In Luke 4:17 it has textual variant καὶ ἀνοίξας τὸ βιβλίον (and opened the book) together with the manuscripts A,

B, L, Ξ, 33, 892, 1195, 1241, ℓ 547, syrs, h, pal, copsa, bo, against variant καὶ ἀναπτύξας τὸ βιβλίον (and unrolled the

book) supported by א, Dc, K, Δ, Θ, Π, Ψ, f1, f13, 28, 565, 700, 1009, 1010 and many other manuscripts.[16][17]

Luke 22:43-44 omitted, as in codices p75, א*, A, B, T, 1071.[18]

In Luke 23:34 omitted words: "And Jesus said: Father forgive them, they know not what they do." This omission is

supported by the manuscripts Papyrus 75, Sinaiticusa, B, D*, Θ, 0124, 1241, a, Codex Bezaelat, syrsin, copsa, copbo.[19]

In John 7:1 it reads ου γαρ ειχεν εξουσιαν for ου γαρ ηθελεν, the reading is supported by Old Latin: a, b, ff², l, r1, and

by Syriac Curetonian.[20]

Freer Logion [edit]

The ending of Mark in this codex is especially noteworthy because it includes a unique insertion after Mark 16:14, referred

to as the "Freer Logion".

Κακεινοι απελογουντο λεγοντες οτι ο ιων ουτος της ανομιας 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 ορος των ετων της

εξουσιας του σατανα, αλλα εγγιζει αλλα 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.[21]

Translation:

And they excused themselves, saying, "This age of lawlessness and unbelief is under Satan, who does not allow the truth

and power of God to prevail over the unclean things of the spirits [or: does not allow what lies under the unclean spirits to

understand the truth and power of God]. Therefore reveal thy righteousness now" - thus they spoke to Christ. And Christ

replied to them, "The term of years of Satan's power has been fulfilled, but other terrible things draw near. And for those

who have sinned I was delivered over to death, that they may inherit the spiritual and incorruptible glory of righteousness

which is in heaven.[22]

This text is not found in any other 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.[21]

History [edit]

The codex was purchased by Charles Lang Freer on a trip to Egypt in November 1906.[23] Metzger states: "It is only Greek

Gospel manuscript of early date of which we know provenance. Though the exact spot in Egypt where it was found is not

known, there are indications that it came from a monastery in the neighbourhood of the Pyramids."[24] The writing is

closely related to the Codex Panopolitanus (Papyrus Cairensis 10759), Henoch manuscript, found in Akhmim in 1886.[25]

There is a subscription at the end of the Gospel of Mark, written in semi-cursive from the 5th century: "Holy Christ, be

thou with thy servant Timothy and all of his." The similar note appears inMinuscule 579. Hermann von Soden cited a

number of similar subscriptions in other manuscripts.[26]

It is located in the Smithsonian Institution at the Freer Gallery of Art (06. 274) in Washington, D.C., United States of

America, and some of it can be viewed on-line. Complete images of the codex are available from the Rights and

Reproductions office at the Freer Gallery of Art.

The manuscript is dated by the INTF to the 4th or 5th century.[27][28]

Painted cover of the Codex Washingtonianus, depicting the

evangelists Luke and Mark (7th century)

Name Washingtonianus (Freer Gospel)

Sign W

Text Gospels

Date c. 400

Script Greek

Found Egypt (purchased by Charles Lang Freer)

Now at Freer Gallery of Art

Size 187 leaves; 20.75 x 13.75 cm

Type eclectic text-type

Category III

Note unique insertion following Mark16:14

Pagina donde encontramos un libro sobre w 032 http://www.archive.org/stream/newtestamentmanu00sanduoft#page/4/mode/2up

http://www.skypoint.com/members/waltzmn/ManuscriptsUncials.html#uW

Manuscript W (032)

Location/Catalog Number

Washington, D.C., Freer Gallery of Art 06.274 (Smithsonian Institution). Called Codex Washingtonensis for its location, or the Freer Gospels for its purchaser.

Contents

Originally contained the four gospels complete; now lacks Mark 15:13-38, John 14:27-16:7. In addition, John 1:1-5:11 are a supplement from a later hand, probably to replace a quire that was lost. Gospels are in the "Western" order: Matthew, John, Luke, Mark.

Date/Scribe

Generally dated to the fifth century, though some have preferred a date in the late fourth century. The supplemental leaves are probably from about the seventh century.

Description and Text-type

W is textually a curiosity, as the nature of the text varies wildly. The usual statement (found, e.g., in Kenyon/Adams, p. 215) is that Matthew is Byzantine, Mark chapters 1-5 (possibly 1:1-5:30) are "Western," Mark chapters 6-16 are "Cæsarean," Luke 1:1-8:12 are Alexandrian, Luke 8:13-end are Byzantine, John 5:13-end are Alexandrian. (The supplement in John 1:1-5:12 is variously assessed; in my experience, it is Alexandrian, though perhaps not quite as pure as the original text. Based simply on the text, it is not impossible that the replacement quire was actually copied, at least in part, from the quire that it replaced.) These boundaries are, of course, impossibly precise; one cannot determine a text-type boundary to the nearest sentence. But that there are shifts at about these points seems true enough.

The nature of the text-types is, however, open to question. So far as I know, no one has questioned the Byzantine designation in Matthew or the Alexandrian designation in John. My own experience, moreover, indicates that both assessments are correct.

Things are a not quite as clear in Luke. Here, Wisse assesses W as Group B (Alexandrian) in Luke 1, as expected. In Luke 10, he lists it as Kx, while in Luke 20 it is mixed. The classification in Luke 10 is, in a sense, what we expect: W is Byzantine. But the finding that it is Kx is extraordinary; this makes W the earliest Kx manuscript by at least three centuries. The "Mixed" assessment is also somewhat surprising. It's worth noting, though, that all these assessments are based on single chapters; assessments of larger sections of text might produce a slightly different view. The assessment that Luke is Alexandrian in the early chapters and Byzantine in the final two-thirds is probably essentially accurate.

The question of Mark is much more complicated. Sanders, who first edited the manuscript, linked 1:1 to 5:30 to the Old Latin (claiming even to see Latin influence in the text). The rest of Mark he recognized as non-Byzantine and non-Alexandrian, but he thought it was not "Western" either; he linked it to manuscripts such as 1 and 28.

At this point Streeter entered the picture. Streeter claimed the last ten chapters of Mark as "Cæsarean," basing this mostly on a comparison against the Textus Receptus. Unfortunately for Streeter's case, this method is now known to be completely faulty (as he should have known himself). Streeter's "proof" in fact proved nothing (though we must remember that his method was merely faulty, not necessarily producing inaccurate results; his contention may be true; he simply didn't prove it.)

There things sat for half a century, while the "Cæsarean" text was sliced, diced, added to, subdivided, and finally slowly dissolved under scrutiny. Finally Larry W. Hurtado published Text-Critical Methodology and the Pre-Caesarean Text: Codex W in the Gospel of Mark (1981). This study compared W, chapter by chapter, against some of the leading witnesses of the various text-types.

Unfortunately, Hurtado's study has its own defects. The analysis is rather rigidly defined by chapters, and several vital witnesses are ignored. The key defect, however, is the fact that it simply counts readings without weighing them. This is fine for detecting immediate kinship, but less effective for dealing with mixed manuscripts -- and even Streeter admitted that all "Cæsarean" witnesses, except W itself, are mixed.

Hurtado found about what one would expect: W, in Mark 1-4, is indeed "Western" (note that he moved the dividing line toward the beginning of the book somewhat). Starting with chapter 5, it is something else, and that something does not match any of the other witnesses precisely. It is assuredly not Byzantine or Alexandrian. But neither does it agree particularly closely with the so-called "Cæsarean" witnesses.

Hurtado's study has been viewed, quite inaccurately, as dissolving the "Cæsarean" text. In fact it does no such thing, in that Hurtado nowhere so much as addresses Streeter's definition (which finds the "Cæsarean" text in the non-Byzantine readings of the "Cæsarean" witnesses. Since Hurtado did not classify readings, he could not study the type as defined by Streeter). Nonetheless, Hurtado did a reasonable job of demolishing Streeter's claim that W is a pure "Cæsarean" witness in the latter portions of Mark. The fact that the "Cæsarean" witnesses do not agree with each other is not relevant (the effect of random mixture is to make the mixed witnesses diverge very rapidly). The fact that they do not agree with W, however, is significant. W can hardly be part of the type from which the surviving "Cæsarean" witnesses descended. This does not, however, prove that it is not "Cæsarean" -- merely that it does not spring from the sources which gave rise to , 565, and Family 13. Further conclusions must be left for a study which addresses Streeter's text-type according to Streeter's definitions. (For what it is worth, my statistical analysis does seem to imply that the "Cæsarean" type exists -- but the sample size is not enough to allow certainty about W's relationship to it.) Hurtado found that W had a special relationship with P45, and this is by no means improbable. Hurtado also theorized that W in the final chapters of Mark was still "Western," but with mixture. This too is possible, and given Streeter's sloppy methods, it might explain why Streeter associated W with the "Cæsarean" type. But Hurtado's method cannot prove the matter.

There has been much discussion of why W is so strongly block mixed. Sanders thought that it was compiled from bits and pieces of other manuscripts. Streeter counter-argued that an exemplar was heavily corrected from several different manuscripts, each manuscript being used to correct only part of the exemplar. Neither theory can be proved; they have different strengths and weaknesses (Sanders's theory explains the abrupt textual shifts, but is it really probable that any church would have so many fragments and no complete books? Streeter's theory eliminates this objection, but does very little to explain why the text does not show more mixture. W is block mixed, but the text is generally pure in each part.)

The most noteworthy reading of W is the so-called "Freer Logion" (so-called because it occurs only in W; Jerome quotes a portion of it). This passage, inserted after Mark 16:14, is quoted in most textual criticism manuals and will not be repeated here.

There is little else to say about the text of W. The Alands list it as Category III, but of course this is an overall assessment; they do not assess it part by part (if they did, the assessment would probably range from Category II in the Alexandrian portions to Category V in the Byzantine). Von Soden's classification is more complex (I -- i.e. mainstream "Western"/"Cæsarean" -- in Mark, H in Luke and John), but this tells us little that we did not already know.

Other Symbols Used for this Manuscript

von Soden: 014

Bibliography

Note: As with all the major uncials, no attempt is made to compile a complete bibliography.

Collations: The basic edition is still Henry A. Sanders, Facsimile of the Washington Manuscript of the Four Gospels in the Freer Collection, plus (again by Sanders) The New Testament Manuscripts in the Freer Collection, Part I: The Washington Manuscript of the Four Gospels

Sample Plates: Almost every handbook has a photo, but it's always the same page (the Freer Logion in Mark 16). Finegan has a plate of the supplement in John 1.

Editions which cite: Cited in all editions since Von Soden

Other Works: See most recently and most notably Larry W. Hurtado, Text-Critical Methodology and the Pre-Caesarean Text: Codex W in the Gospel of Mark. This is largely a reaction to Streeter; for Streeter's opinions concerning W, see Appendix V to The Four Gospels: A Study of Origins.