At the margin of the beginning of the Gospel of Mark note specifies that the passage Mark 1:1-8 is appointed to be read on the Sunday before the Feast of Lights (τη κυριακη προ των Φωτων εαν φθασουν δυο κυριακας μεσον λεγεται τουτο εις την Β κυριακην).

Aland placed it in Category V.[3] It belongs to the textual family K1, the oldest form of the Byzantine text.

[7] The texts of Matthew 16:2b–3 (the signs of the times), Luke 22:43-44 (Christ's agony at Gethsemane), and John 5:3.4, are marked with an asterisk (※) as doubtful.

In John 1:45 it reads Ιησουν τον υιον Ιωσηφ (Jesus, son of Joseph) along with manuscripts: Alexandrinus, Cyprius, Campianus, Macedoniensis, Sangallensis, Petropolitanus, Uncial 047, 7, 8, 196, 817, 1514, 1519; majority of the manuscripts read Ιησουν τον υιον του Ιωσηφ;[9] 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, Nanianus, Macedoniensis, Sangallensis, Koridethi, Tischendorfianus III, Petropolitanus, Atous Lavrensis, Athous Dionysiou, Uncial 047, Uncial 0211, Minuscule 7, 9, 565.

[10][11] In John 4:1 it reads ο κυριος (the Lord) along with codices: Alexandrinus, Basilensis, Boreelianus, Seidelianus I, Cyprius, Vaticanus 354, Nanianus, Macedoniensis, Tischendorfianus IV, Koridethi, Petropolitanus, 044, 045, 0141, 0211, 2, 7, 8, 9, 27, 194, 196, 475; majority of manuscripts reads ο Ιησους (Jesus);[12] In John 8:6, it does not have the textual variant μη προσποιουμενος.

This omission is supported by the manuscripts: Codex Campianus, Vaticanus 354, Nanianus, Tischendorfianus IV, Athous Dionysiou, 047, 7, 8, 9, 196, 461c2, 1203, 1216, 1243, 1514, ℓ 663.

[13] It has a colophon on the folio 344 verso, written by the same hand and in the same ink as the main text of the manuscript: ετελειωθη Θυ χαριτι η ιερα αυτη και θεοχαρακτος βιβλος μηνι μαιω ζ ινδικτιωνος ιγ ετους κοσμου στμγ.

δυσωπω δε παντας τους εντυγχανοντας μνιαν μου ποιεισθαι του γραψαντος Νικολαου αμαρ(ωλου) μοναχ(ου) οπως ευροιμι ελεος εν ημερα κρισεως, γενοιτο κε αμην.

[5] It was examined and described by Victor Gardthausen in 1877, and Archimandrit Amphilochius in 1879 (translated by Oscar von Gebhardt in 1881).