[3] Samuel Prideaux Tregelles found that the "letters are in general an imitation of those used before the introduction of compressed uncials; but they do not belong to the age when full and round writing was customary or natural, so that the stiffness and want of ease is manifest".

[4] The text is divided according to the κεφαλαια (chapters), whose numbers are given at the margin, and their τιτλοι (titles) at the top of the pages.

Hermann von Soden classified its text to his textual group Io which refers to nine manuscripts in Luke.

According to Soden textual group Io, is a result of recension Pamphilus from Caeasarea (ca.

[5] In text of Pericope Adulterae it has several peculiar readings (see section below), some of them has textual affinities with Codex Tischendorfianus III.

In John 8:2 after οφθρου δε παλιν it has reading βαθεος ελθεν ο Ιησους instead of παρεγενετο.

[10] In John 8:7 it reads αναβλεψας instead of ανακυψας or ανεκυψεν, along with Tischendorfianus III, manuscripts of Ferrar Group (f13), and 700.

[11] In John 8:8 the codex represents unique textual addition: ενος εκαστου αυτων τας αμαρτιας (sins of every one of them).

[13] In Matthew 27:49 it has Alexandrian interpolation ἄλλος δὲ λαβὼν λόγχην ἒνυξεν αὐτοῦ τὴν πλευράν, καὶ ἐξῆλθεν ὖδορ καὶ αἳμα (the other took a spear and pierced His side, and immediately came out water and blood), this reading was derived from John 19:34 – it is found in Codex Sinaiticus, Vaticanus, Ephraemi Rescriptus, Regius, Tischendorfianus IV, 1010, 1293, syrpal, ethmss.

[15] In John 2:13 it has reading ο Ιησους εις Ιεροσολυμα (Jesus to Jerusalem), majority of manuscripts has order εις Ιεροσολυμα ο Ιησους (to Jerusalem Jesus); the reading of the codex is supported by the manuscripts: Papyrus 66, Papyrus 75, Codex Seidelianus I, Codex Regius, Campianus, Petropolitanus Purpureus, Uncial 0211, 1010 1505, lectionary 425, lectionary 640, and several other manuscripts.

[31] In Matthew 8:13 it has interpolation και υποστρεψας ο εκατονταρχος εις τον οικον αυτου εν αυτη τη ωρα ευρεν τον παιδα υγιαινοντα (and when the centurion returned to the house in that hour, he found the slave well).

[17][34] In John 2:3 it has unique reading λεγει η μητηρ αυτου προς αυτον (his mother said to him), all other manuscripts have λεγει η μητηρ του Ιησου προς αυτον (mother of Jesus said to him).

[34] In John 3:2 it reads προς αυτον (to him), majority of manuscripts have προς τον Ιησουν (to Jesus); the reading of the codex is supported by Sinaiticus, Alexandrinus, Vaticanus, Cyprius, Regius, Vaticanus 354, Macedoniensis, Sangallensis, Koridethi, Tischendorfianus III, Petropolitanus, Atous Lavrensis, Athous Dionysiou, Uncial 047, Uncial 0211, Minuscule 7, 9, 461, 565.

[37] In John 6:3 phrase ο Ιησους εις το ορος (Jesus on the mountain) has unique sequence of words, other manuscripts have εις το ορος ο Ιησους (on the mountain Jesus).

[40] In John 6:67 it has unique reading μαθηταις (disciples), it is supported by Codex Koridethi, other manuscripts have δωδεκα (twelve).

[42] In John 7:32 it has reading οι αρχιερεις και οι Φαρισαιοι υπηρετας, the reading is supported by manuscripts: Papyrus 75, Vaticanus, Seidelianus I, Cyprius, Regius, Petropolitanus Purpureus, Borgianus, Washingtonianus, Koridethi, Petropolitanus, Athous Lavrensis, 0105, 0141, 9, 565, 1241.

[44] In John 7:34 phrase και οπου ειμι εγω υμεις ου δυνασθε ελθειν is omitted (and where I am you cannot come).

Scrivener writes that it dates "scarcely before the tenth century, although the letters are in general an imitation of those used before the introduction of compressed uncials".

[49] Then Birch examined the manuscript himself and gave its description in 1801: In Bibliotheca Equitis Nanii codex asservatur charactere unciali exaratus Seculo X vel XI, complectens Qvattuor Evangelia cum Eusebii Canonibus.

graecorum, qvi apud Nanios asservantur, studio et opera Mingarelli publicatam.

Excerpta hujus codicis in adnotationibus hinc inde obvia, mecum communicavit Vir.