Text in large bolorgir in black ink, written in two columns of 19-21 lines. Initials and first lines of pericopes in large erkat'agir in red ink. Eusebian section numbers in margins against text; concordance numbers in lower margins.According to the principal colophon (fols. 218v-219), the MS was written by the priest Astuacatur, during the pontificate of Catholicos Zak'aria I (Sefedinian, 1296-1327), of the see if Aghtamar. Although the book was initally commissioned by the priests Karapet and Hayrapet, it was actually acquired by Hayrapet. Although the book's okace if execution is unknown, it can perhaps safely be assumed that it was written in teh region of Lake Van.
"The codex is a complete copy of Grigor Tatewac'i's ""Book of Questions"" which is a sort pf ecclesiastical-religious encyclopedia in the form of interrorgations and responses for the use of students. The work is divided into ten books."
The codex is a copy of the Armenian translation of teh "Commentary on the Cantica Canticorum" by Cornelius a Lapide ( 1567-1637), also known as Cornelius Cornelissen van den Steen, Flemish exegete. The book also contains another commentary on the Song of Songs by an unknown author.Cornelius a Lapide was born at Bocholt near Liege, and was educated at the Jesuit colleges of Maastricht and Cologne. IN 1592 he entered the Jesuit order, and became professor of exegesis at Louvain in 1596. In 1616 he was called to Rome, where he taught the same subject and completed his celebrated commentaries, comprising all the Canonical Books except Job and the Psalms. “His works, which have enjoyed enduring popularity, are characterized by their clarity, deep spirituality, and allegorical and mystical exegesis”; his wide erudition enabled him to draw extensively on the Church Fathers and on medieval theologians.
The codex is a copy of the collection of readings and prayers known as the “Giardino Spirituale” (Partez Hogevor), composed by an anonymous author and rendered into Armenian by Yovhannes Kostandnupolsec‘I Holov (1635-91), who is known as a grammarian and translator of Latin works.
Text in bolorgir, written in two columns. Columns separated by border lines in purple ink. Subtitles and other divisions throughout the codex in red ink. Index on fols. 267-276 is in minuscule notragir. Corrections of text in the margins in notragir. The codex has two sets of numbers. The book originally consisted of 560 pages numbered by the scribe with the letters of the Armenian alphabet, written in the left and right upper corners of the page The ten surviving folios of the codex are not numbered. The second set of numbers was done by Dr. Minasian at a time when the codex consisted of 278 folios. Since then however, fols. 1-4 have disappeared. Twenty-three quires numbered with the letters of the Armenian alphabet, written in large bolorgir in the lower margin of the page, mostly in black but occasionally also in red ink. The quires usually have gatherings of twelve leaves each. Because leaves are missing at the beginning, quire 1 has five and quire 2 has eleven leaves; quires 20 and 23 have eight leaves, and quire 22 has six.
The MS is a copy of the abridged version of "The Shield of Faith, Concerning the Orthodoxy of the Armenian Church" (Vahan havatoy ułłap῾aṙut῾ean Hayastaneayc῾ Yekełec῾voy), authored by the Venice Mekhitarist Father Mik῾ayēl Č’amčian (1738-1823). According to Ormanian, the original unabridged manuscript of this work, a copy of which he saw in the library of the Antonian Armenian Catholic monastic order at Constantinople, consisted of 924 handwritten pages (see Ormanian, 1816, Azgapatum, para. 2165). In this work, which was written during the years 1776-1816, Č’amčian endeavored to defend the "orthodoxy" of the Armenian church against Catholic Armenian charges that it had deviated from the truth. There were ten such charges, namely, that the Armenians: 1) reject the decisions of the Council of Chalcedon; 2)proclaim only one nature in Christ; 3)reject the procession of the Holy Spirit from the Father and the Son; 4) hold an erroneous position toward life in the hereafter; 5) recite "Holy God" with the addition of "who were crucified for us"; 6) celebrate Christmas on January 6; 7)do not dilute the Eucharistic wine; 8) do not conform to the observance of the Roman church'es rules and commandments; 9) reject extreme unction; 10) reject the primacy of the Roman see. Discussing each of these accusations, Č’amčian concludes that the charges are groundless and that "there is no justification for calling the Armenians deviationists or heretics; rather, they must be recognized as orthodox".