[2]: 213 It contains the Epistula ad Carpianum (a letter from the early church writer Eusebius of Caesarea, outlying his gospel harmony system, his chapter divisions of the four gospels, and their purpose); Eusebian Canon tables (list of chapters) at the beginning of the codex; subscriptions (end titles) at the close of each Gospel; illustrations of the evangelists; and lectionary markings (to indicate what verse was to be read on a specific day in the churches yearly calendar) in the margin, written in gold ink.

[4]: xiv  Three forms of the round stops (above, middle, and below the line), the comma, (applied to show the end of phrases/sentences) and the semicolon (used to mark a question has been asked) are employed.

[4]: xiv  Itacism (spelling errors due to similar sounding letters) mistakes are witnessed, however not as many as in other codices, with Hoskier noting a total of 205 (33 in Matthew; 32 in Mark; 102 in Luke; and 38 in John).

[4]: xiv-xv  Some cases of homoeoteleuton are noticed, but very rarely (this being the omission of words/phrases which finish with either similar letters, or the same word).

[4]: xv Most of the conventional nomina sacra (special names/words considered sacred in Christianity - usually the first and last letters of the name/word in question are written, followed by an overline; sometimes other letters from within the word are used as well) are employed throughout (the following list is for nominative case (subject) forms): ις (ιησους / Jesus); χς (χριστος / Christ); θς (θεος / God); κς (κυριος / Lord); πνα (πνευμα / Spirit); δαδ (δαυιδ / David); ιηλ (ισραηλ / Israel); πηρ (πατηρ / father); μηρ (μητηρ / mother); σηρ (σωτηρ / saviour); σρια (σωτηρια / salvation); σριος (σωτηριος / salvation); ουνος (ουρανος / heaven); ουνοις (ουρανιος / heavenly); ανος (ανθρωπος / man); (σταυρος / cross).

[4]: xiii  The nomen sacrum (singular of nomina sacra) for υιος (son / υς) is seen in Matthew 1:23, 3:17, 17:15; Mark 10:47; Luke 1:13, 31, 3:2.

These are then used to determine the original text as published; there are three main groups with names: Alexandrian, Western, and Byzantine.

[6]: 205–230  The Caesarean text-type however (initially identified by biblical scholar Burnett Hillman Streeter) has been contested by several text-critics, such as Kurt and Barbara Aland.

[9]: 128 Together with minuscule 162, it contains the remarkable reading in the Gospel of Luke 11:2: ἐλθέτω τὸ πνεῦμά σου τὸ ἅγιον ἐφ' ἡμᾶς καὶ καθαρισάτω ἡμᾶς (May your Holy Spirit come upon us and cleanse us), instead of ελθετω η βασιλεια σου (May your kingdom come) in the Lord's Prayer.

[6] This peculiar reading does not appear in any other manuscript, but it was derived from a very old archetype, because it is present in Marcion's text of the third Gospel (Marcion was an early gnostic, considered a heretic by contemporary and later Christians), and is also attested by the church father Gregory of Nyssa in his quotations of the Gospel of Luke in his writings.