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According to: Lampe (1964‐68) 753. 43 44 23 The metaphoric and symbolic linguistic interpretation of the Scriptures denoted a ciborium in a sense of the words κιβ, κιβωτός meaning tabernacle or ark (cf.  25:10),48 and ώριον, meaning the effulgence, or Light of God.  560‐638), the patriarch of Jerusalem also provided a highly symbolic explanation for a ciborium.  JB). 52 In Graeco‐Roman art Danae’s chest was usually represented as a cubic, lidded box, sometimes with four And they shall make an ark of shittim wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.

Annae conceptionem, PG 97, 1316AB.  706.  John Chrysostom, one of the most important contributors to the development of Byzantine theology and liturgy. 47 In his Historia Mystagogica St.  light of the Lord.  ciborio. In the second century Athenaeus of Naucratis from Egypt in his The deipnosophists, or, Banquet of the learned of Athenæus mentions a cup called κιβώριον from the temple of Athena on the Greek island Sikion. Despite its shape similar to drinking cup, exquisitely made and in a costly manner, this κιβώριον was some kind of a religious or devotional object, since the person who drank from it defiled the cup, according to Athanaeus.

The centerpiece of this discussion is the fascinating major sakkos of Photios, the fifteenth‐ century metropolitan of Kiev and all Russia. In sum, as abodes of the divine, canopies framed sacred spaces of God’s presence in his various manifestations. The human body and divine grace were canopies’ activating vehicles. Visual and homologous elements attendant to saintly relics and to phenomena of Byzantine channels of communication with the Lord were often understood as accompanying apparitions. Nevertheless, the activated space of these channels of communication with an invisible and supra‐spatial God, framed by a canopy‐like structure, acted as a powerful vehicle for strengthening Byzantine beliefs.

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