So the author wants to investigate the origin of the Coptic epithet for St Mark - theorimos "beholder of God" and comes up with some crazy hypothesis. Yes he's a Copt. So what. The answer is obvious what the Greek word was θεωρούμενος,
Bogdan Bucur The mystagogical and iconic reality of the angel is expressed beautifully by Origen, who states that “he who comes before an angel also sees God through an angel [δι’ ἀγγέλου],” so that “God was there in the angel being contemplated [ὁ θεὸς ἐν τῷ ἀγγέλῳ θεωρούμενος].”66 But Eusebius differs from the great Alexandrian in that he grants real and independent existence to the “angel” mentioned in Exod 3:2.67 Needless to say, Origen does not compare Moses unfavorably to the patriarchs.68Origen, Hom. Jer. 16.3–4 (SC 238:138; FaC 97:169–70): “just as he has an opening through which is observed the back of God” so also “you will see the Law through Moses, and through Isaiah his prophecy, and through Jeremiah other words of God,” and so is also Zechariah’s “the angel who speaks in me” (Zech 4:1) to be understood as “I see God in an angelic way” [βλέπω ἀγγελικῶς τὸν θεὸν]. This is applicable to the burning bush scene, where “he who comes before an angel also sees God through an angel [δι’ ἀγγέλου] […] Thus God was there in the angel being beheld [ὁ θεὸς ἐν τῷ ἀγγέλῳ θεωρούμενος], as God is known through the rock and the opening which is in it.”
In Diodore’s thinking, there exists a rather close connection between the “law of the Lord” and the “natural law.” Indeed, here the “law of the Lord” is interpreted as “standing for” (ἀντί) the “law beheld in nature” (ὁ διὰ τῆς κτίσεως θεωρούμενος). For Diodore, the written Scripture and the natural world share overlapping functions: the written law stimulates “education”; the natural law stimulates “piety.”