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Orthodox Icon of Jesus Christ "Pantocrator" (10). Icon is a copy of a mosaic icon of Jesus Christ from Saint Sophia's Church (Hagia Sophia), Constantinople 13 century.
This image is in the upper gallery at Saint Sophia. It was commissioned to mark the end of 57 years of Roman Catholic use and the return to the Orthodox faith. It is considered the finest in Hagia Sophia, because of the softness of the features, the humane expressions and the tones of the mosaic. This mosaic is considered as the beginning of the Renaissance in Byzantine pictorial art.
Jesus Christ "Pantocrator" icon ( 1 )
Jesus Christ "Pantocrator" icon ( 2 )
Orthodox icon of our Lord Jesus Christ "Pantocrator" (2) or "Blessing". Contemporary icon by the iconographer Dionysios Fentas. (Greece)
The name of the store on the icon is just a watermark. The icon will NOT HAVE it.
Jesus Christ "Pantocrator" icon (3)
Orthodox Icon of Jesus Christ "Pantocrator" (3). Copy of a contemporary icon.
NOTE: the name of the store in the icon is just a watermark. Your icon will NOT have it.
Pair with Theotokos "Odegetria (1) icon.
Jesus Christ "Pantocrator" icon ( 4 )
Orthodox icon of our Savior Jesus Christ "Pantocrator" (5). Copy of a contemporary icon.
A very symbolic icon in which the four Evangelists are symbolized by four animals because they were considered to be referring to the prophecy of the prophet Ezekiel (a, 5-14).
"In the 30th year, on the fifth day of the fourth month, while I was among the exiles by the river Chebar, the heavens opened, and I saw divine visions…. As I looked, a storm wind came from the north, a huge cloud with flashing fire, from the midst of which something gleamed like electrum. Within it were figures resembling four living creatures that looked like this: their form was human, but each had four faces and four wings, and their legs went straight down; the soles of their feet were round. They sparkled with a gleam like burnished bronze. Their faces were like this: each of the four had a face of a man, but on the right side was the face of a lion, and on the left side the face of an ox, and finally each had the face of an eagle….:
According to this the Prophet saw God seated on the cherubic throne and the angelic forces in the form of four animals (human, lion, calf and eagle) chanting: "Saint, Saint, Saint Lord Shabbath, full of heaven and earth; praise you. "
St. Matthew is represented by a divine man because the Gospel highlights Jesus’ entry into this world, first by presenting His family lineage — “A family record of Jesus Christ, Son of David, son of Abraham” (Mt 1:1) — and His incarnation and birth: “Now this is how the birth of Jesus Christ came about” (Mt 1:18). “This then,” according to St. Irenaeus, “is the Gospel of His humanity; for which reason it is, too, that the character of a humble and meek man is kept up through the whole Gospel.”
St. Mark, represented by the winged lion, references the Prophet Isaiah when he begins his gospel: “Here begins the Gospel of Jesus Christ, the Son of God. In Isaiah the prophet it is written: ‘I send my messenger before you to prepare your way: a herald’s voice in the desert, crying, “Make ready the way of the Lord, clear Him a straight path.’” “The voice in the desert crying” reminds one of a lion’s roar, and the prophetical spirit descending to earth reminds one of a “winged message.” The lion also signified royalty, an appropriate symbol for the Son of God.
The winged ox represents St. Luke. Oxen were used in temple sacrifices. For instance, when the Ark of the Covenant was brought to Jerusalem, an ox and a fatling were sacrificed every six steps (2 Sm 6). St. Luke begins his Gospel with the announcement of the birth of St. John the Baptizer to his father, the priest Zechariah, who was offering sacrifice in the Temple (Lk 1). St. Luke also includes the parable of the Prodigal Son, in which the fatted calf is slaughtered, not only to celebrate the younger son’s return, but also to foreshadow the joy we must have in receiving reconciliation through our most merciful Savior who as Priest offered Himself in sacrifice to forgive our sins. Therefore, the winged ox reminds us of the priestly character of our Lord and His sacrifice for our redemption.
St. John is represented by the rising eagle. The Gospel begins with the “lofty” prologue and “rises” to pierce most deeply the mysteries of God, the relationship between the Father and the Son, and the incarnation: “In the beginning was the Word, the Word was in God’s presence, and the Word was God. He was present to God in the beginning. Through Him all things came into being, and apart from Him nothing came to be” (Jn 1:1-3). And “The Word became flesh and made His dwelling among us, and we have seen His glory: The glory of an only Son coming from the Father filled with enduring love” (Jn 1:14). The Gospel of St. John, unlike the other Gospels, engages the reader with the most profound teachings of our Lord, such as the long discourses Jesus has with Nicodemus and the Samaritan woman, and the beautiful teachings on the Bread of Life and the Good Shepherd. Jesus, too, identified Himself as “the way, the truth, and the life,” and anyone who embraces Him as such will rise to everlasting life with Him.