Ancient of Days

File:Europe a Prophecy, copy D, object 1 (Bentley 1, Erdman i, Keynes i) British Museum.jpg

The Ancient of Days (1794). Watercolor etching by William Blake. For Blake, however, this was a title of Urizen (the demiurge in his prophetic books).

Ancient of DaysTemplate:Efn is a name for God in the Book of Daniel. The title "Ancient of Days" has been used as a source of inspiration in art and music, denoting the creator's aspects of eternity combined with perfection. William Blake's watercolour and relief etching entitled The Ancient of Days is one such example.

JudaismEdit

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This term appears three times in the Book of Daniel (7:9, 13, 22),<ref name="Daniel7">Template:Bibleverse</ref> and is used in the sense of God being eternal.<ref name="Eastons">Template:Cite book "In contrast with all earthly kings, his days are past reckoning."</ref>

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KabbalahEdit

In the Zohar, the seminal document of Kabbalah that emerged in 13th-century Spain, there is mention of the Ancient of Ancients, and the Holy Ancient One – Atika Kadisha, variably interpreted as synonymous with the Ein Sof, the unmanifested Godhead. The Ancient of Days is the manifestation of the Ancient of Ancients within Creation. It refers to the most primary ("ancient") source of creation in the divine will Keter ("Crown").

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In 16th-century Lurianic Kabbalah, Template:Transliteration is systemised as the uppermost Template:Transliteration (Divine "Countenance/Configuration") in the rectification of the World of Atzilut ("Emanation") after the "Shattering of the sephirot Vessels". Keter of Atzilut acts as the guiding Divine motivation in creation, developing into two Template:Transliteration, Template:Transliteration (Ancient of Days) and Template:Transliteration ("Long Visage/Infinitely Patient One"). Template:Transliteration is the inner Template:Transliteration of Keter, synonymous with Divine Delight, that enclothes within and motivates Template:Transliteration, the outer Template:Transliteration of Keter, synonymous with Divine Will. Template:Transliteration is said to extend down all levels of Creation in ever more concealed mode as the divine substratum of everything. The Zohar goes into great detail describing the White Head of God and ultimately the emanation of its anthropomorphic personality or attributes.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> In the descending realms explained by Luria, the Template:Transliteration ("Skull"-Keter Will) within Template:Transliteration enclothes the Chesed (Kindness) of Template:Transliteration, becoming the origin of the lights of the world of Template:Transliteration; the Template:Transliteration ("Concealed Brain"—Chokmah Wisdom) within Template:Transliteration enclothes the Template:Transliteration (Severity) of Template:Transliteration, becoming the origin of the vessels of the world of Template:Transliteration.<ref>Recification in Keter of Atzilut from inner.org</ref> The Template:Transliteration ("Beard") of Template:Transliteration constricts the infinite light originating from Template:Transliteration in 13 channels of rectification to lower, relatively finite reality.<ref>Rectification in Keter of Atzilut from inner.org</ref> The Merkabah text Re'uyot Yehezkel identifies the Ancient of Days as Metatron.<ref name ="Nathaniel">Template:Cite book</ref>

ChristianityEdit

Eastern ChristianityEdit

File:Damian. The Ancient of Days.jpg

The Ancient of Days, a 14th-century fresco from Ubisi, Georgia

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, Jesus Christ.

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.<ref name="McKay">Template:Cite journal</ref>

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, or wise baby, to portray him as he was incarnate. 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."<ref>Cartlidge and Elliott, 69–72</ref> 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. 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.<ref>The manuscripts that include an image of the Ancient of Days are discussed in the unpublished dissertation by Gretchen Kreahling McKay, "Imaging the Divine: A Study of the Representations of the Ancient of Days in Byzantine Manuscripts," University of Virginia, 1997.</ref> 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.<ref>The Tome of the Great Council of Moscow (1666–1667 A.D.), Ch. 2, 43-45; tr. Hierodeacon Lev Puhalo, Canadian Orthodox Missionary Journal</ref>

Western ChristianityEdit

In the Western Church similar figures usually represent only God the Father. Thomas Aquinas, for example, identifies the Ancient of Days with God the Father, quoting Hilary of Poitiers' comment that "eternity is in the Father".<ref>Summa Theologica III.59.1 obj 2, ad 2</ref>

The Book of Daniel also contains a reference to "someone like a son of man", who is brought up close before the Ancient of Days, and to whom are given "rulership and dignity and kingdom, that the peoples, national groups and languages should all serve even him" (Daniel 7:13–14). Some Christian commentators have understood this to describe God the Father bestowing rulership over an everlasting kingdom upon Jesus (who is often called "the Son of man"), which would suggest that the Ancient of Days is not identical with Jesus. It has been noted that "Daniel's vision of the two figures is the only one in which the two divine persons are seen face to face".<ref name=McKay/>

Among ancient Jewish pseudepigrapha, the Book of Enoch states that he who is called "Son of man," who existed before the worlds were, is seen by Enoch in company with the "Ancient of Days".<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

In the hymn "Immortal, Invisible, God only Wise" (lyrics Walter C. Smith, 1867), the last two lines of the first verse read:

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In the hymn "O Worship the King" (lyrics Robert Grant, 1833), the last two lines of the first verse read:

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