Washington Codex-Freer Gospels-Codex W

This ancient Bible manuscript
known by such names as:

  -Codex Washingtonensis-

-Washington Codex-
-Freer Gospels-
-Codex W-


Is The only Known Set Of First Century Gospel Manuscripts.  Portions Of These Pages Are Fully Original. This Is The Christian World's Most Precious Book, Priceless In Value.


Kodex Codex W: Old and Holy Original Four Gospels synoptic Problem Damascus Syria Aun Egypt Athens Greece AD Ephesus.


Synoptic Problem & Death of "Q": Part One

Synoptic Problem & Death of "Q": Part Two

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Washington Codex (Codex W, Freer Gospels), says Dr. Lee W. Woodard, is one set of first century Greek originals of the four Gospels. Codex (Codex) W enables resolution of the synoptic problem. These Gospels are dated with Aramaic alpha numeric and pictorial symbols, telling the correct order and relationship of the four Gospels. The Gospel of Matthew (crafted originally in Damascus, Syria in AD 37, with some revision or re-penning of pages in 43 A.D., with final revision in Aun, Egypt in AD 67) was later used by John Mark and his scribe, Barnabas, for writing the Gospel of Mark in Antioch of Syria in about A.D. 69, followed by some editing and re-penning of pages in Aun, Egypt in A.D. 73. Then Luke (also in Antioch of Syria) used both Matthew and Mark's Gospels to fashion the Gospel of Luke (AD 74). [delete “then”] John’s First Edition Gospel was first penned in A.D. 67, with some editing or re-penning [delete “penned the final version of the Gospel of John”] in Ephesus in AD 97. Dr. Woodard’s Codex W: Old And Holy explains this great discovery that is so important for New Testament Scholarship, enabling greater understanding and appreciation of the four Gospels.

Places and dates of composition for each of the four Gospels are also told via Codex W's previously unstudied symbolic art, and in previously overlooked marginal entries of Aramaic. This newly discovered data enables final resolution for the synoptic problem. Later we shall discuss "Q," German for "Quelle."

Codex W. is composed of our currently recognized Four Christian Gospels. These were written in Greek by Jewish Christian Scribes. They include previously unrecognized Aramaic and Greek dating, ranging from 37-97 AD, complete with Aramaic Seals and Signatures!  This Jewish-Christian-entered Aramaic in this codex is sometimes written in very tiny (yet still recognizable) script. These Jewish Christian mid-to-late First Century Scribes were trying to hide pertinent data from dangerous and disastrous scrutiny by Hostile Non-Christian Authorities. Such Aramaic Scribal entries are of huge significance for anyone who would better understand the Four Gospels.

We can now see covertly (yet still adequately recognizable) Aramaic alpha-numerically expressed dates of composition, and scribal-church community locations of Matthew, Mark, Luke and John! 

This book also presents what will become recognized as the definitive solution to the so called "Synoptic" Problem, as well as the utter annihilation of that modern era figment of imagination known as "Q."

Previous scholars made the incredibly inaccurate assessment that this codex gives no indication of dates. Those analysts overlooked what are readily recognizable, even though covert, multiplicity of First Century AD Aramaic alpha-numeric representations of specific dates for each manuscript within this bound collector’s edition of First Century AD Gospels.

Earlier analysts failed additionally to recognize that each of these Gospels tells the exact year of Jesus’ Birth (750 AUC, our 4 BC) as well as the exact year of Jesus’ Crucifixion (784 AUC, our 30 AD). No longer is it necessary to speculate about any of these matters.

This codex enables us to know precisely when, where, and by whom each of the Four Gospels were written, as well as where and when some slight changes and additions to original manuscripts were made.

Codex W is the first and only set of First Century A.D. Gospel Namesake Authorized and Issued manuscripts of the Four Gospels.  More technically, this is only known original First Century AD, Aramaic annotated, stamped, sealed, and signed copies of Apostolic era manuscripts. This Codex even includes a wooden book cover with painted representations of Matthew, John, Luke, and Mark (in that order) on them.  The artist probably was First Century AD Jewish Christian Barnabas, cousin of John Mark, and the painted images of the Gospel Namesakes were done circa 47-74, and likely accurately portray them.

Luke’s Aramaic Seal from 74 AD, featured in the below picture, is just one of scores of First Century AD Aramaic entries I have pictured and discussed in my book, “First Century Gospels Found!”  

Below is digital color photograph of the same detail featured in the black and white exposure. The two exposures at the top are untouched enlargements. In both black and white and in this color view, there is recognizable hfna (--which I interpret as “Antioch”). –But what about the entries that appear smeared in the black and white? That additional data is considerably more legible in the color. –Which led to my deciphering the srA “Aram.” (“Syria”).  

The Resh (r) and final, block form of ending Mem (s) are very small and are crowded on the bottom right of the much larger Aleph (A), but I eel confident of that interpretation.

What I am now seeing, then, is srA--hfnA (“Antioch of Syrian”).

 There is also a considerable amount of now terribly faded Semitic data to the left of the right side hfna “Antioch. I believe I can make out qwL “Luke” or maybe sqwL “Lukas.” –But this is yet another instance where usages of readily available Mass Spectrometry technology can enable discerning and reading those now terribly faded additional entries.

 Bottom Right is my attempt to enhance what I now interpret as “Antioch of Syria.”

The Aramaic stamp-seal  saying "Antioch of Syria




Expanded from script
in left columns

I intentionally turned the Greek text upside down in order to feature the First Century AD Aramaic Stamp-Seal of Luke, saying (most clearly) "Athena" in right margin.  Luke and John Mark entered their covert Aramaic notations and seals upside down, as regards the Greek text, and wrote in tiny script, to try to hide such data from the persecuting authorities.  

The really big data visible in this picture is that marginal seal-stamp, obviously in First Century AD styled Aramaic, covert and small, yet readily visible and understandable.


What on earth can explain such clandestine Aramaic usage? The only answer is that they were trying to hide that stamp of Apostolic Orthodoxy (so important to other Christian Communities) from those not in the know. The only time frame in which this makes sense is about 73 AD, which is the date of this stamp. That this covert method worked fairly well is attested by modern scholars also overlooking it. But forensic paleographers are supposed to minutely scrutinize such things, but obviously my predecessors failed to do that.     

A question then arises: How did a First Century AD styled Aramaic stamp seal for Antioch wind up on Luke's manuscript in the 200 A.D. ruins of Soknopaiou Nesos (Dimet) The answer is (as portions of Church History attest —and even 1 Peter's 5:13 "Babylon"— Aun Egypt had a Roman Babylon Community in the First Century) that Barnabas, as primary scribe for Mark, John, Matthew and Luke, hand carried one set (this Codex W set) of First Century Gospel Originals to Egypt. The effect of my discoveries about this previously misdated set of First Century AD Gospel originals is sounding the death knell for, and is indeed mercifully and humanly killing that figment of imagination known as “Q.” It had been incorrectly assumed, contrary to best evidences within Church History, and even contrary to Biblical evidences, that a “more simple” Gospel of Mark was first written. Matthew and Luke then supposedly came along, each independently using Mark’s earlier Gospel, and a modern era theorized "Sayings Source" (known as "Q," representing German "Quelle," to “expand and enhance” in keeping with later, “more-advanced-than-earlier-Mark's” church conceptions and liturgies. Such earlier misconceptions can now be corrected, and abandoned.  


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