Гимн 16. Все святые, будучи озаряемы, просвещаются и видят славу Божию, насколько возможно человеческой природе видеть Бога 191 192 .

Look from above, my God, and deign to appear (to me) and talk to the beggar. Open the heavens and show me Your light, or rather, open my mind, and as once upon a time, (so) now, having entered inside me, speak through my unclean tongue (and refute the lies) of those who say that now there is no one who could see God intelligently, and before this time there was no one except the Apostles. But even they did not even see, they say, clearly God, Your Father, teaching that He remains invisible to everyone, equally unseen, and citing the saying of Your beloved disciple John, who says that no man has ever seen God (John 1:18; I John 4:12). Tell her quickly, my Christ, (what should I do) 193 so that I do not seem like a talker to the foolish. Write, He said, what I will say, write and do not be afraid. I am God before all days, times and years, and even before all centuries, before all creatures, visible and intelligible, above mind and word, above every concept, I was alone with one thing and (with Me there was) nothing (not only) of the visible, but even of the invisible. Verily I was before I came into being 194. I am alone - uncreated with the Father and My Spirit, I am one without beginning from My beginningless Father. None of the Angels, nor of the Archangels, nor of the other ranks has ever seen either My nature or Me Himself, the Creator entirely, as I am, but they see only one ray of glory and (a certain) outpouring of My light, and they adore 195. For just as a mirror perceives the rays of the sun, or like a crystal illuminated at noon, so they all perceive the rays of My Divinity. In total, none of the Angels, nor the people, nor the holy powers have yet been honored to see Me. For I am outside everything and invisible to everyone. However, not out of envy, of course, 196 (I do not allow) them to see Me, and not because I hide and do not appear so that I am ugly, but because no one has yet been found worthy of My Divinity, and because it is impossible for a creature to be equal to the Creator. Yes, this is not useful to them. Those who see a small reflection of the light (of My) mysteriously learn that I truly am, and they know that I am the God who created them, and in amazement and fear they glorify Me and serve. For it is impossible for God to produce another nature equal in power to the Creator and homogeneous with Him, because it is absolutely impossible for a creature to be consubstantial with the Creator. For how can a creature ever equal the Uncreated? You acknowledge both this and (you will not deny) also the fact that creatures are lower than the One who always exists, beginningless and uncreated, and are as different (from Him) as the chariot and the saw are from the one who made them (the master). So, how can a chariot understand the one who made it, or like a saw, tell me, know the one who moves (it), unless the one who made them gives them knowledge and does not put vision into them, which is impossible for all created things? So, absolutely none of the people or the Angels received the power to give others breath or bring them life. The Lord of all, who alone has power and might as the source of life, produces animated beings, which, of course, he wishes, and as an Artist and Master, he gives to everyone what he desires and desires. To him be glory and power now and forever. Amen. In l. paragraph 22 chapter; in P. same r. This is the 35th word, only partially preserved, since the Patmossk codex we quote ends there. libraries (No. 427). Instead of Θεὸν at the end of the title, in l. n. reads: eam... videri - to see it, that is, the glory of God. And in P. r. in two places in the title there are minor differences: instead of Ἅγιοι it reads Ἄγγελοι and instead of ὡς ἐφικτόν – ὡς θεμιτόν. Allatius also read the table of contents of this hymn with the same discrepancies. See MR. gr. t. CXX. col. 303. The last discrepancy is not significant; but the first, when instead of - read all the saints - all the Angels, seems more consistent with the content of the hymn. However, then instead of ἀνθρωπίνη φύσει one should read – κτιστῇ φύσει. ἤν πρὸ τοῦ γενέσθαι ὄντως; in l. p.: antequam nascerer - before he was born, that is, he was born as a man before he was incarnated. ...καὶ θεοῦνται; as read in P. r. But Latin. the translator obviously read καὶ θεωροθσιν, and therefore translated”: contemplanturque. Here the anthem stops in P. k.; This also ends the last surviving page of the codex. You might be interested in: