![]() ![]() Indeed, later, it was declared by the Russian Orthodox Church at the Great Synod of Moscow in 1667 that the Ancient of Days was the Son and not the Father. The images in these manuscripts included the inscription "Jesus Christ, Ancient of Days," confirming that this was a way to identify Christ as pre-eternal with the God the Father. The first images of the Ancient of Days, so named with an inscription, were developed by iconographers in different manuscripts, the earliest of which are dated to the 11th century. This iconography emerged in the 6th century, mostly in the Eastern Empire with elderly images, although usually not properly or specifically identified as "the Ancient of Days." ![]() Most of the eastern church fathers who comment on the passage in Daniel (7:9-10, 13–14) interpreted the elderly figure as a prophetic revelation of the son before his physical incarnation.Įastern Christian art will sometimes portray Jesus Christ as an old man, the Ancient of Days, to show symbolically that he existed from all eternity, and sometimes as a young man, or wise baby, to portray him as he was incarnate. In Eastern Orthodox Christian hymns and icons, the Ancient of Days is sometimes identified with God the Father or occasionally the Holy Spirit but most properly, in accordance with Orthodox theology he is identified with God the Son, or Jesus. “I beheld till the thrones were cast down, and the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire.” Daniel 7:9. ![]() This term appears three times in the Book of Daniel (7:9, 13, 22), and is used in the sense of God being eternal.
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