The manuscript is a
codex (the forerunner to the modern book), containing the complete text of the
Gospels on 297 parchment leaves (14.8 cm by 11.7 cm). The text is written in one column per page, 19 lines per page in minuscule letters, with around 30 letters on each line. The initial letters are in gold and blue ink, as well as the simple headpieces (titles to each Gospel) and tailpieces (ending to each Gospel).
Iota subscript (a small Greek letter ι (iota) written underneath vowels in certain words to indicate a change of
sound) is never used by the initial copyist, however
iota adscript (where the ι is written as part of the main text with the same function as the iota subscript) is employed quite often, most frequently with
substantives,
definite articles, and
pronouns. The initial copyist however has used
iota adscript erroneously very often: scholar and textual critic
Herman C. Hoskier notes the copyist inserted iota adscript incorrectly 80 times in
Matthew, 27 times in
Mark, 19 times in
Luke, and 23 times in
John. The text of the Gospels is divided according to the chapters (known as /
kephalaia), whose numbers are placed in the margin of the text, with the titles of the chapters given at the top of the pages, with gold and red ink. The tables of content lists are placed before each Gospel (Matthew, Mark, Luke). The chapters to Matthew contains only 17 entries, with the list being left unfinished. There is also a division into smaller sections, the
Ammonian sections with references to the
Eusebian Canons (an early system of dividing the four Gospels into different sections), although this is done in
John very rarely. 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. The initial copyist left space between the weekly readings for insertion of the ἀρχ(η) (
beginning) and τελ(ος) (
end) markings, however they were left unfinished. The original copyist didn't add any to the Gospels of Matthew and Mark, but a few were inserted by a later copyist. The initial copyist did however insert a few in the Gospels of Luke (Luke 6:17; 10:16, 21, 22, 25, 37, 38; 12:16, 32) and John (John 1:17/18, 52/2:1), in gold ink. Quotations from the
Old Testament are sometimes marked in the margin by a
diplai (>), written in gold ink. These are found at Matthew 1:23; 2:6, 15, 18; 4:6, 7, 15, 16; Luke 3:4-6; 4:10, 11, 18; 10:27; John 19:24, 37. There are none in Mark.
Accents (used to indicate voiced pitch changes) and
breathing marks (utilised to designate vowel emphasis) are utilised throughout. 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. The three stops and comma are partially applied, although incorrectly in many instances. The semicolon is only used sparingly, and mostly neglected where the end of a question is.
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). 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). 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): ( /
Jesus); ( /
Christ); ( /
God); ( /
Lord); ( /
Spirit); ( /
David); ( /
Israel); ( /
father); ( /
mother); ( /
saviour); ( /
salvation); ( /
salvation); ( /
heaven); ( /
heavenly); ( /
man); ( /
cross). The
nomen sacrum (singular of
nomina sacra) for (
son / ) is seen in Matthew 1:23, 3:17, 17:15; Mark 10:47; Luke 1:13, 31, 3:2. The
nomen sacrum for (
Jerusalem / ) is seen in Matthew 23:37; Luke 2:25, 38, 41, 43, 5:17, 6:17, 9:31, 53, 10:30, 13:4, 22, 23, 34, 19:11, 23:28, 24:13, 18, 33, 47, 49, 52. == Text ==