Difference between revisions of "Ancient of Days"

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[[el:Παλαιός των Ημερών]]

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This term comes from Prophet Daniel 7:13-14 which says,

“I kept on beholding in the visions of the night, and, see there! with the clouds of the heavens someone like a son of man happened to be coming; and to the Ancient of Days he gained access, and they brought him up close even before that One. And to him there were given rulership and dignity and kingdom, that the peoples, national groups and languages should all serve even him. His rulership is an indefinitely lasting rulership that will not pass away, and his kingdom one that will not be brought to ruin."

Who is the Ancient of Days

In Eastern Orthodox Christian hymns and icons, the Ancient of Days is identified with God the Son, or Jesus Christ. This is because the Old Testament is always explained in the light of the New Testament, and in the Revelation Chapter 1 we read:

12 I turned to see whose voice was speaking to me, and when I did so, I saw seven golden lampstands, 13 and in the midst of the lampstands was one like a son of man. He was dressed in a robe extending down to his feet and he wore a wide golden belt around his chest. 14 His head and hair were as white as wool, even as white as snow, and his eyes were like a fiery flame. 15 His feet were like polished bronze refined in a furnace, and his voice was like the roar of many waters. 16 He held seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His face shone like the sun shining at full strength. 17 When I saw him I fell down at his feet as though I were dead, but he placed his right hand on me and said: “Do not be afraid! I am the first and the last, 18 and the one who lives! I was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! (Rev. 1:11-18, NET).

So Orthodox saints and hymns demonstrate clearly that the Ancient of Days is God the Son, or Jesus Christ:

«The Ancient of Days became an infant». St. Athanasius of Alexandria. (Homily on the Birth of Christ).

"For it is His humanity that he names son of man." St. Athanasius of Alexandria, (Epistle to Antiochus)

"But if he was a man honored as God because of a conjunction with God, Daniel would have said he saw one coming on the clouds like the Son of God, but rather says this, namely, like the Son of man." St. Cyril of Alexandria, (Epistle to Anastasius, Alexander, Martinian, John...No.55.30)

"Daniel saw a type and image of what was to be in the future, i.e., the invisible Son and Word of God was to become truly man so He could be united with our nature." (St. John of Damascus, On Div. Images, 3.26)

"In the likeness of a son of man, he foresees the incarnation of the Only-begotten One." St. Ammonius, (P.G. 85, l380A)

"But what can I say? For the wonder astounds me. The Ancient of Days Who sits upon a high and exalted throne is laid in a manger." St. John Chrysostom (Homily on the Saviour's Birth).

"Let the earth bow down, let every tongue sing, chant, and glorify the Child God, forty-day old and pre-eternal, the small Child and Ancient of Days, the suckling Child and Creator of the ages." St. Cyril of Jerusalem (Homily on the Presentation of the Lord)

"The just Symeon received into his aged arms the Ancient of Days under the form of infancy, and, therefore, blessed God saying, ‘Now lettest Thy servant depart in peace...’" St. Methodius of Olympus (P.G.18, 3658)

"Thou hast borne incomprehensibly the Ancient of Days as a new Child Who showed us new paths of virtue upon the earth..." Theotokion, 1st Ode of Friday Matins in the 5th tone.

"Thou hast borne the Ancient of Days as a new Child unto us..." Theotokion, 8th Ode of Tues. Matins in the 6th tone.

"Thou hast surpassed the laws of nature, O pure Daughter, in bringing a new Child upon the earth Who is both the Lawgiver and the Ancient of Days..." Theotokion, 8th Ode, Matins, 5th Sunday of Lent.

The Ancient of Days depiction

Eastern 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 to portray him as he was incarnate. This iconography emerged in the 6th century, mostly in the Eastern Empire.[1] 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.[2]


  1. Cartlidge and Elliott, 69-72
  2. The Tome of the Great Council of Moscow (1666-1667 A.D.), Ch. 2, 43-45; tr. Hierodeacon Lev Puhalo, Canadian Orthodox Missionary Journal