[6] The breathing marks (utilised to designate vowel emphasis) and accents (used to indicate voiced pitch changes) have been added in red ink, as has also been some musical notation.

[5] Quotations from the Old Testament are indicated, with miniature pictures of the four Evangelists before each Gospel, with Mark, Luke, and John all sat down.

[5] Beginning (αρχη / arche) and ending (τελος / telos) marks used for the weekly lecton readings of the Church's calendar are also written.

[4] According to Biblical scholar Constantin von Tischendorf, the handwriting of the liturgical notes in the margin is very similar to the Oxford manuscript of Plato dated to the year 895 and housed at the Bodleian Library.

[6][7][4] Codex Campianus has a number of errors due to contemporary changes in the pronunciation of Greek, a phenomenon known as iotacism.

[7][4][5] Besides the New Testament text, it contains a Chronology of the Gospels, the Epistle to Carpianus, the Eusebian Canon tables, liturgical books with the Synaxarion and Menologion hagiographies, αναγνωσματα (anagnosmata / notes of the Church Lessons), with the titles of the chapters (known as τιτλοι / titloi) written at the top of the pages.

[7] The textual critic Hermann Von Soden describes its text is a result of Pamphilus of Caesarea's recension.

[13] Though they are usually left out of modern critical Greek New Testaments, Matthew 16:2f-3, Luke 22:43f and John 5:4 are all included without any marks of doubtful or spuriousness in the manuscript.

[7] It was called Campianus after the Abbott François de Camps, who gave it to King Louis XIV of France.

[6][4][7][5] The year in which this occurred is muddled, as the earliest scholar to note this (Ludolph Kuster) says it was presented in 1607; however this is an impossibility due to King Louis XIV not being born until 1638.

[5] Biblical scholar Caspar René Gregory gives the date as 1706,[7] but Scrivener gives it as 1707;[4] both evidently trying to decipher whether Kuster had it misprinted either with mixed up numbers, or the wrong century.

[5] The codex was examined and described by Montfaucon, who gave its first description and first facsimile, and by Giuseppe Bianchini, who collated its text.

[7] The codex was added to the list of the New Testament manuscripts by the Swiss theologian Johann J. Wettstein, who gave it the siglum "M".

[4] In the 20th century the manuscript remains largely neglected by scholars and its text is classified as of "low value" (as per the V of Aland's categories).