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<\/figure>\n<\/div>\nKISHA E "SH\u00cbN GJERGJIT"\u00a0
LESHNIC\u00cb E SIP\u00cbRME 1525
Kisha e "Sh\u00ebn Gjergjit" (Fig.1) gjendet n\u00eb Leshnic\u00ebn e Sip\u00ebrme t\u00eb Sarand\u00ebs. Hyrja p\u00ebr n\u00eb kish\u00eb b\u00ebhet n\u00eb an\u00ebn per\u00ebndimore. \u00c7atia \u00ebsht\u00eb e mbuluar me rrasa guri. Ambienti i altarit ndahet nga nj\u00eb ikonostas prej druri. Kisha e "Sh\u00ebn Gjergjit" \u00ebsht\u00eb nd\u00ebrtuar n\u00eb nj\u00eb terren t\u00eb pjerr\u00ebt. Pamja e jashtme e kish\u00ebs \u00ebsht\u00eb e varf\u00ebr dhe e zhveshur nga punimet dekorative[1].
Kisha e "Sh\u00ebn Gjergjit" n\u00eb Leshnic\u00ebn e Sip\u00ebrme \u00ebsht\u00eb nj\u00eb paraklis me p\u00ebrmasa 9.75×5.85 metra dhe \u00ebsht\u00eb pikturuar n\u00eb vitin 1525 prej ikonografit Ilia Longoviti[2] nga fshati Longo i Dropullit t\u00eb Sip\u00ebrm. Kjo v\u00ebrtetohet nga nj\u00eb mbishkrim (Fig.2) mbi port\u00ebn per\u00ebndimore t\u00eb kish\u00ebs: + \u0391\u03bd\u03b7\u03c3\u03c4\u03bf\u03c1\u03ae\u03b8\u03b7 \u03bf \u03b8\u03ae\u03c9\u03c2 \u03ba(\u03b1\u03af) \u03c0\u03ac\u03bd\u03c3\u03b5\u03c0\u03c4\u03bf\u03c2 \u03bd\u03b1\u03ce\u03c2 \u03c4\u03bf\u03cd \u03b1\u03b3\u03af\u03bf\u03c5 \u0393\u03b5\u03c9\u03c1\u03b3\u03af\u03bf\u03c5 \/ \u03c4\u03bf\u03c5 \u03c4\u03c1\u03bf\u03c0\u03b5\u03bf\u03b3\u03cc\u03c1\u03bf\u03c5 \u03ba\u03b1\u03af \u03b8\u03b1\u03c5\u03bc\u03b1\u03c4\u03bf\u03c5\u03c1\u03b3\u03bf\u03cd \u03b4\u03b9\u03b1 \u03c3\u03c5\u03bd\u03b4\u03c1\u03c9\u03bc\u03b5\u03af\u03c2 \u03ba\u03cc\u03c0\u03bf\u03c5 \u03ba\u03b1\u03af \u03b5\u03be\u03cc\u03b4\u03bf\u03c5 \u03c4\u03bf\u03bd \/ \u03b5\u03ba\u03c4\u03b7\u03c4\u03cc\u03c1\u03bf\u03bd \u03c4\u03b7\u03c2 \u03ae\u03c1\u03b9\u03bc\u03ad(\u03bd)\u03b9\u03c2 \u03bc\u03bf\u03bd\u03b7\u03c2 \u03ba\u03b1\u03b9 \u03c4\u03bf\u03bd \u03c3\u03b9(\u03bc)\u03b2\u03b7\u03bf\u03bd \u03ba(\u03b1\u03af) \u03c4\u03bf\u03bd \u03c4\u03ad\u03ba\u03bd\u03c9\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5 \/ \u03c0\u03b1\u03c0\u03b1 \u0393\u03b5\u03c9\u03c1\u03b3\u03b9\u03bf\u03c5 \u03ba\u03b1\u03b9 \u03c0\u03b1\u03c0\u03b1 \u039a\u03b9\u03ba\u03bf\u03bb\u03b1\u03bf\u03c5 \u03ba\u03b1\u03af \u0399\u03c9\u03ac\u03bd\u03bf\u03c5 \u03ba(\u03b1\u03af) \u0393\u03b5\u03c9\u03c1\u03b3\u03af\u03bf\u03c5 \u03ba\u03b1\u03af \u0394\u03b9\u03bc\u03b7\u03c4\u03c1\u03af\u03bf\u03c5 \/ \u03c4\u03bf\u03bd \u03c0\u03b1\u03c0\u03b1\u03b4\u03ac\u03c4\u03bf\u03bd \u03b5\u03c0\u03af \u03b5\u03c4\u03bf\u03c5\u03c2 \u03b4\u03ad \u03c4\u03b7\u03c2 \u03b6 \u03c7\u03b7\u03bb\u03b7\u03ac\u03b4\u03bf\u03c2 \u039b. \u0393 (7033 = 1525). \u201cU pikturua ky tempull hyjnor dhe i gjithnderuar i d\u00ebshmorit t\u00eb madh Sh\u00ebn Gjergjit bukurmund\u00ebs dhe \u00e7udib\u00ebr\u00ebs, me kontributin, p\u00ebrpjekjen dhe shpenzimet e ktitor\u00ebve t\u00eb manastirit t\u00eb p\u00ebrmendur dhe t\u00eb bashk\u00ebshort\u00ebve dhe t\u00eb bijve t\u00eb tyre at Gjergjit dhe at Nikoll\u00ebs, Janit, Gjergjit dhe Dhimitrit t\u00eb Papadhateve, n\u00eb vitin 7 mij\u00eb e 33 (=1525)\u201d[3].
Hajati i kish\u00ebs \u00ebsht\u00eb shtuar n\u00eb nj\u00eb koh\u00eb m\u00eb t\u00eb von\u00eb. Naosi \u00ebsht\u00eb n\u00eb form\u00eb drejtk\u00ebnd\u00ebshe dhe p\u00ebrfundon me apsid\u00ebn gjys\u00ebm rrethore. Kisha \u00ebsht\u00eb e mbuluar me \u00e7ati prej druri pa tavan, nd\u00ebrsa dyshemeja \u00ebsht\u00eb e shtruar me pllo\u00e7a guri. Muratura e kish\u00ebs \u00ebsht\u00eb me gur\u00eb t\u00eb lidhur me lla\u00e7 g\u00eblqereje[4].
Programi ikonografik i kish\u00ebs s\u00eb Sh\u00ebn Gjegjit (Fig.3) n\u00eb Leshnic\u00ebn e Sip\u00ebrme \u00ebsht\u00eb si m\u00eb posht\u00eb: 1-Platitera; 2-Sh\u00ebn Gjergji; 3-Vasili i Madh; 4-Sh\u00ebn Joan Goj\u00ebarti; 5-Athanasi i Madh; 6-Melismos; 7-Ungjill\u00ebzimi i Hyjlind\u00ebses; 8-E panjohur; 9-E panjohur; 10-Sh\u00ebn Joan Teologu; 11-Joan Pararend\u00ebsi; 12-Sh\u00ebn Nikolla; 13-Sakrifica e Abrahamit; 14-Sh\u00ebn Nikolla; 15-Sh\u00ebn Minai; 16-Sh\u00ebn Kostandini; 17-Sh\u00ebn Eleni; 18-Sh\u00ebn Varvara (deri n\u00eb mes); 19-Sh\u00ebn Parashqevia (deri n\u00eb mes); 20-Anapesos; 21-Sh\u00ebn Marina; 22-Sh\u00ebn Anargjir\u00ebt (Kozma); 23-Sh\u00ebn Anargjir\u00ebt (Damjan); 24-Sh\u00ebn Teodor Stratilati; 25-Sh\u00ebn Teodor Tironi; 26-Sh\u00ebn Dhimitri; 27-Vrasja e foshnjave; 28-Kryeengj\u00ebll; 29-Sh\u00ebn Stefani; 30-Profeti Zaharia; 31-Simboli i ungjillorit Luka; 32-Sh\u00ebn Spiridhoni; 33-Analipsi; 34-Lindja; 35-Hyrja n\u00eb Jeruzalem; 36-Shp\u00ebrfytyrimi; 37-Darka Mistike; 38-Tradh\u00ebtia; 39-Kryq\u00ebzimi; 40-Zbritja nga kryqi; 41-Zbritja n\u00eb Had; 42-Ipapandia; 43-Pag\u00ebzimi; 44-Ngjallja e Llazarit; 45-Jonai n\u00eb barkun e balen\u00ebs.
Duke analizuar me kujdes afresket e kish\u00ebs kemi 12 skena nga cikli i festave kristologjike, 21 paraqitje shenjtor\u00eb burra, 4 paraqitje t\u00eb shenjtoreve femra, 2 paraqitje t\u00eb Sh\u00ebn M\u00ebris\u00eb (nj\u00ebher\u00eb si Platitera dhe her\u00ebn tjet\u00ebr tek skena e Ungjill\u00ebzimit)[5].
Le ti analizojm\u00eb nj\u00eb p\u00ebr nj\u00eb rastet e p\u00ebrmendura m\u00ebsip\u00ebr.
1-Platitera, (Fig.4) e cila paraqitet n\u00eb pjes\u00ebn e sip\u00ebrme t\u00eb apsid\u00ebs n\u00eb hieroren e kish\u00ebs. E T\u00ebr\u00ebshenjta paraqitet deri n\u00eb mes dhe ka veshur rrob\u00eb t\u00eb kuqe. Duart e saj jan\u00eb t\u00eb hapura n\u00eb pozicion lutjeje. N\u00eb kraharorin e saj paraqitet Krishti, i cili bekon me t\u00eb dy duart. Majtas dhe djathtas saj jan\u00eb engj\u00ebjt. Anash kok\u00ebs s\u00eb Platiter\u00ebs gjenden dy g\u00ebrma n\u00eb t\u00eb majt\u00eb dhe dy g\u00ebrma t\u00eb tjera n\u00eb an\u00ebn e djatht\u00eb, t\u00eb cilat t\u00eb p\u00ebrkthyera n\u00eb shqip do t\u00eb thon\u00eb MR HL (Maria Hyjlind\u00ebse).
2-Bashk\u00ebmeshuesit dhe Melismos. (Fig.5) N\u00ebn sken\u00ebn e Platiter\u00ebs paraqiten kat\u00ebr hierark\u00eb Grigor Teologu[6], Vasili i Madh[7], Joan Gojarti[8] dhe Athanasi i Madh[9], t\u00eb cil\u00ebt kan\u00eb veshur fellon\u00eb, omofor\u00eb, sako, petrahil\u00eb dhe stihar\u00eb t\u00eb stolisur me kryqe t\u00eb shumt\u00eb. Fellonet e tyre jan\u00eb ngjyr\u00eb g\u00ebshtenj\u00eb. N\u00eb mes t\u00eb sken\u00ebs paraqitet Tryeza e Shenjt\u00eb mbi t\u00eb cil\u00ebn q\u00ebndron Potiri i Shenjt\u00eb. Tryeza e shenjt\u00eb \u00ebsht\u00eb e mbuluar me nj\u00eb mbules\u00eb t\u00eb kuqe. Hierark\u00ebt paraqiten n\u00eb pozicion lutjeje dhe mbajn\u00eb nd\u00ebr duar pergamen\u00eb t\u00eb shkruar. Vet\u00ebm Vasili i Madh nuk ka pergamen, por mban Krishtin foshnj\u00eb, t\u00eb cilin Joan Goj\u00ebarti e bekon me dor\u00ebn e tij t\u00eb djatht\u00eb. N\u00eb mur \u00ebsht\u00eb shkruar MELISMOS.\u00a0
3-Lindja e Krishtit. Skena e Lindjes s\u00eb Krishtit gjendet n\u00eb murin jugor t\u00eb kish\u00ebs. Prej k\u00ebsaj skene ka shp\u00ebtuar vet\u00ebm pjesa e djatht\u00eb e suvas\u00eb, ku paraqitet nj\u00eb \u00ebngj\u00ebll. Posht\u00eb \u00ebngj\u00ebllit paraqitet nj\u00eb bari i vog\u00ebl, i cili mban nj\u00eb kapele karakteristike vendase[10].\u00a0
4-Vrasja e foshnjave. Kjo sken\u00eb paraqitet n\u00eb murin verior t\u00eb kish\u00ebs. Herodi paraqitet i ulur n\u00eb fron me veshje mbret\u00ebrore dhe me dor\u00ebn e tij t\u00eb djatht\u00eb urdh\u00ebron p\u00ebr therrjen e foshnjave. Pas tij paraqitet nj\u00eb roje. Posht\u00eb k\u00ebmb\u00ebve t\u00eb tyre paraqiten foshnja t\u00eb therrura[11].\u00a0
5-Ipapandia. Skena e Ipapandis\u00eb ose P\u00ebrhasja paraqitet n\u00eb murin verior t\u00eb kish\u00ebs. Figurat kryesore jan\u00eb plaku Simeon, i cili paraqitet duke mbajtur nd\u00ebr duar foshnj\u00ebn dhe Hyjlind\u00ebsja[12].\u00a0
6-Pag\u00ebzimi. (Fig.6) Skena e Pag\u00ebzimit paraqitet n\u00eb murin verior t\u00eb kish\u00ebs dhe \u00ebsht\u00eb nga skenat m\u00eb t\u00eb m\u00ebdha. Krishti \u00ebsht\u00eb figura qendrore dhe paraqitet duke u pag\u00ebzuar n\u00eb uj\u00ebrat e lumit Jordan[13]. N\u00eb bregun e majt\u00eb t\u00eb kompozimit, mbi shk\u00ebmb q\u00ebndron Joan Pag\u00ebzori, i cili \u00ebsht\u00eb p\u00ebrkulur drejt Krishtit p\u00ebr ta pag\u00ebzuar. Vepra kryesore e Joanit ishte parap\u00ebrgatitja e popullit p\u00ebr ardhjen e Mesis\u00eb. P\u00ebr k\u00ebt\u00eb ai quhet pararend\u00ebsi i Krishtit. K\u00ebt\u00eb e b\u00ebri realitet me an\u00ebn e predikimit t\u00eb tij. Pararend\u00ebsi i ftonte njer\u00ebzit t\u00eb pendoheshin e t\u00eb pag\u00ebzoheshin, si parakusht p\u00ebr t\u00eb hyr\u00eb n\u00eb Mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb. Pendohuni, sepse Mbret\u00ebria e Qiejve \u00ebsht\u00eb e af\u00ebrt predikonte Joani[14].\u00a0
7-Shp\u00ebrfytyrimi. (Fig.7) Skena e Shp\u00ebrfytyrimit paraqitet n\u00eb murin jugor t\u00eb kish\u00ebs. Vendin kryesor n\u00eb sken\u00ebn e Shp\u00ebrfytyrimit e z\u00eb Krishti, i cili paraqitet veshur me t\u00eb bardha dhe i rrethuar me nj\u00eb aureol\u00eb[15]. N\u00eb ungjill (Matheu 17: 1-9) tregohet se Krishti i shpie dishepujt e tij n\u00eb malin Tabor. Kur arrit\u00ebn n\u00eb maj\u00eb, dishepujt qen\u00eb t\u00eb rraskapitur dhe i zuri gjumi. Krishti nuk fjeti, por vazhdonte t\u00eb lutej. Nd\u00ebrsa Krishti po lutej, trupi i tij shk\u00eblqente dhe rrobat e tij u b\u00ebn\u00eb t\u00eb bardha e vezulluese. Dy burra u shfaq\u00ebn dhe filluan t\u00eb bisedonin me Krishtin. Ata qen\u00eb Moisiu dhe Ilia, profet\u00ebt e Dhiat\u00ebs s\u00eb Vjet\u00ebr. Nj\u00eb drit\u00eb e madhe rrethoi Krishtin. Kaq e ndritshme ishte kjo drit\u00eb, saq\u00eb i zgjoi dishepujt nga gjumi. Ata pan\u00eb Krishtin t\u00eb bisedonte me Moisiun dhe Ilian. Dishepujt u mrekulluan dhe nuk mund t\u00eb flisnin. Nd\u00ebrsa Petro filloi t\u00eb fliste, nj\u00eb re zbriti dhe i mbuloi dishepujt. Nj\u00eb z\u00eb u d\u00ebgjua t\u00eb thoshte: \u201cKy \u00ebsht\u00eb Biri im i dashur\u201d. Pas k\u00ebsaj dishepujt mbet\u00ebn t\u00eb habitur. Shp\u00ebrfytyrimi ndodhi 40 dit\u00eb pas vuajtjeve t\u00eb Krishtit. Ai e zgjodhi k\u00ebt\u00eb moment t\u00eb ve\u00e7ant\u00eb q\u00eb t\u2019u shfaqte dishepujve di\u00e7ka nga lavdia e Tij hyjnore \u00a0me q\u00ebllim q\u00eb t\u00eb b\u00ebhej gati t\u00eb duronte vuajtjet mbi kryq. Kisha e kremton k\u00ebt\u00eb ngjarje m\u00eb 6 gusht.\u00a0
8-Ngjallja e Llazarit paraqitet n\u00eb hierore n\u00eb murin verior t\u00eb kish\u00ebs. Figura kryesore \u00ebsht\u00eb Sh\u00ebn Llazari, i cili \u00ebsht\u00eb i mb\u00ebshtjell\u00eb me savanin e varrimit[16].\u00a0
9-Hyrja n\u00eb Jeruzalem. Kjo sken\u00eb paraqitet n\u00eb murin jugor t\u00eb kish\u00ebs. Historia e k\u00ebsaj t\u00eb kremteje tregohet te Ungjilli sipas Markut (11:2-10). Hyrja e Krishtit n\u00eb Jerusalem fillon me udh\u00ebtimin e judenjve p\u00ebr n\u00eb Jerusalem, p\u00ebr t\u00eb festuar Pashk\u00ebn. Skena e Hyrjes s\u00eb Krishtit n\u00eb Jerusalem[17] \u00ebsht\u00eb me ngjyra t\u00eb \u00e7el\u00ebta dhe t\u00eb theksuara, q\u00eb tregojn\u00eb g\u00ebzimin q\u00eb p\u00ebrshkon k\u00ebt\u00eb ngjarje.
10-Darka Mistike. Skena e Dark\u00ebs Mistike paraqitet n\u00eb murin jugor t\u00eb kish\u00ebs. Krishti q\u00ebndron n\u00eb mes t\u00eb tryez\u00ebs dhe anash tij gjenden dymb\u00ebdhjet\u00eb apostujt e tij. Ai \u00ebsht\u00eb duke bekuar tryez\u00ebn me dor\u00ebn e tij t\u00eb djatht\u00eb. Mbi kryet e tij shquhet kurora e ndritshme. Apostujt jan\u00eb ulur rreth tryez\u00ebs[18].\u00a0
11-Tradh\u00ebtia. Skena e tradh\u00ebtis\u00eb paraqitet n\u00eb kop\u00ebshtin e Gjetsemanis\u00eb, i cili gjendej n\u00eb per\u00ebndim t\u00eb malit t\u00eb Ullinjve. N\u00eb mesin e sken\u00ebs paraqitet Krishti dhe djathtas paraqitet Juda q\u00eb e tradh\u00ebtoi at\u00eb. Krishti e parandjen kapjen e tij dhe tradh\u00ebtin\u00eb e Jud\u00ebs. N\u00eb sfond paraqiten tre kryqe. Nga e djathta e sken\u00ebs paraqitet Petro, i cili nxori thik\u00ebn dhe i preu veshin sh\u00ebrb\u00ebtorit t\u00eb Kryepriftit. Ai quhej Malko (Joani 18, 10). N\u00eb sken\u00ebn e Tradh\u00ebtis\u00eb paraqiten tri ngjarje t\u00eb ndryshme: s\u00eb pari lutja n\u00eb Gjetsemani, s\u00eb dyti tradh\u00ebtia e Jud\u00ebs, q\u00eb \u00ebsht\u00eb edhe skena kryesore dhe s\u00eb treti prerja e veshit t\u00eb sh\u00ebrb\u00ebtorit Malko nga e djathta e sken\u00ebs.\u00a0
12-Kryq\u00ebzimi. Skena e kryq\u00ebzimit gjendet n\u00eb murin per\u00ebndimor t\u00eb kish\u00ebs. Figura qendrore e sken\u00ebs s\u00eb kryq\u00ebzimit \u00ebsht\u00eb Krishti i kryq\u00ebzuar, i mb\u00ebshtjell\u00eb me nj\u00eb rrob\u00eb t\u00eb bardh\u00eb n\u00eb mezin e Tij[19].\u00a0
13-Zbritja nga kryqi. (Fig.8) Kjo sken\u00eb paraqitet nga e djathta e sken\u00ebs s\u00eb kryq\u00ebzimit. Figura kryesore e k\u00ebsaj skene \u00ebsht\u00eb Krishti duke zbritur nga kryqi[20].\u00a0
14-Zbritja n\u00eb Had. Kjo sken\u00eb paraqitet n\u00eb murin verior t\u00eb kish\u00ebs. Figura kryesore n\u00eb ikon\u00eb \u00ebsht\u00eb Krishti[21].\u00a0
15-Analipsi. N\u00eb sken\u00ebn e Analipsit figura kryesore \u00ebsht\u00eb Krishti, i cili paraqitet duke u ngjitur n\u00eb qiell[22]. K\u00ebto qen\u00eb afresket e kish\u00ebs me skena nga cikli i festave kristologjike[23].\u00a0
Paraqitjet e shenjtor\u00ebve.
1-Sh\u00ebn Dhimitri (Fig.9) gjendet n\u00eb murin verior t\u00eb kish\u00ebs. Shenjti paraqitet i hipur mbi kal\u00eb dhe \u00ebsht\u00eb i veshur e i ngjeshur me armatime. Kali i tij paraqitet i kuq me k\u00ebmb\u00ebt e para t\u00eb ngritura, me sy t\u00eb eg\u00ebrsuar dhe goj\u00ebn e hapur. Shenjti ka tendosur shtiz\u00ebn me dor\u00ebn e djatht\u00eb drejt kund\u00ebrshtarit t\u00eb tij Skilojanit. Dhimitri paraqitet n\u00eb mosh\u00eb rinore, me kok\u00eb t\u00eb bukur dhe flok\u00eb t\u00eb zinj. Mbi kryet e tij gjendet kurora e lavdis\u00eb. P\u00ebrball\u00eb me kalin e tij paraqitet Skilojani, i cili \u00ebsht\u00eb goditur nga shtiza e Dhimitrit dhe ka r\u00ebn\u00eb nga shala e kalit. Majtas dhe djathas kok\u00ebs s\u00eb shenjtit \u00ebsht\u00eb shkruar me t\u00eb kuqe: Sh\u00ebn Dhimitri. Ngjarja q\u00eb p\u00ebrshkruhet n\u00eb ikon\u00eb ka ndodhur n\u00eb vitin 1207, n\u00eb koh\u00ebn q\u00eb cari i bullgar\u00ebve Skilojanis kishte rrethuar Selanikun. Sh\u00ebn Dhimitri pasi e vrau at\u00eb shp\u00ebtoi qytetin, prandaj \u00ebsht\u00eb shpallur shenjti mbrojt\u00ebs i Selanikut[24].
2-Konstandini dhe Eelena. (Fig.10) N\u00eb murin per\u00ebndimor t\u00eb kish\u00ebs paraqiten Sh\u00ebn Kostandini[25] dhe Elena[26]. Ata kan\u00eb veshur rroba \u00e7muara t\u00eb porfirta. Kostandini paraqitet si mesoburr\u00eb me flok\u00eb dhe mjek\u00ebr ngjyr\u00eb g\u00ebshtenj\u00eb. Me njer\u00ebn dor\u00eb kan\u00eb kapur kryqin, Kostandini lart dhe Elena m\u00eb posht\u00eb.
3-Sh\u00ebn Varvara paraqitet n\u00eb murin per\u00ebndimor t\u00eb kish\u00ebs. Varvara paraqitet si vajz\u00eb e re, e bukur dhe serioze. Fytyra e saj \u00ebsht\u00eb e rrumbullak\u00ebt dhe mb\u00ebshtetet n\u00eb nj\u00eb qaf\u00eb cilindrike. Shenjtorja n\u00eb dor\u00ebn e djatht\u00eb mban nj\u00eb kryq dhe n\u00eb t\u00eb majt\u00ebn nj\u00eb godin\u00eb kishe[27].\u00a0
4-Sh\u00ebn Parashqevia gjendet gjithashtu n\u00eb murin per\u00ebndimor t\u00eb kish\u00ebs. Shenjtorja paraqitet me pamje ballore. Ajo paraqitet n\u00eb mosh\u00eb t\u00eb re, e bukur dhe serioze. Pjes\u00ebn e syve e ka t\u00eb d\u00ebmtuar nga lag\u00ebshtira. N\u00eb dor\u00ebn e djatht\u00eb mban nj\u00eb kryq[28].\u00a0
5-Anargjir\u00ebt. Afresku i tyre gjendet n\u00eb murin verior t\u00eb kish\u00ebs. Anargjir\u00ebt e shenjt\u00eb Kozma dhe Damian paraqiten n\u00eb mosh\u00eb t\u00eb re dhe kan\u00eb veshur hiton\u00eb. Paraqitja e tyre n\u00eb afresk \u00ebsht\u00eb ballore. Kozmai dhe Damiani ishin v\u00ebllez\u00ebr dhe e kishin origjin\u00ebn nga Roma. Ata kan\u00eb jetuar gjat\u00eb viteve t\u00eb mbret\u00ebrimit t\u00eb Karinit dhe Numerianit. T\u00eb dy v\u00ebllez\u00ebrit kryen studimet p\u00ebr mjek\u00ebsi. N\u00eb vijim ata ushtruan profesionin e mjekut falas, prandaj u quajt\u00ebn anargjent\u00eb. Per\u00ebndia e bekoi ofert\u00ebn e tyre mjek\u00ebsore duke u dh\u00ebn\u00eb fuqi q\u00eb t\u00eb sh\u00ebronin edhe me an\u00ebn e mrekullive. Kjo gj\u00eb shkaktoi ambicjen e mjek\u00ebve t\u00eb tjer\u00eb, t\u00eb cil\u00ebt i padit\u00ebn te mbreti duke th\u00ebn\u00eb q\u00eb jan\u00eb t\u00eb krishter\u00eb dhe se sh\u00ebrbimet dhe mrekullirat q\u00eb ata b\u00ebjn\u00eb jan\u00eb magjira. Anargjend\u00ebt i soll\u00ebn p\u00ebrpara mbretit Karin, i cili vuante nga nj\u00eb s\u00ebmundje e r\u00ebnd\u00eb. Mbreti i k\u00ebshilloi t\u00eb mohonin Krishtin, por pasi u sh\u00ebrua nga Anargjend\u00ebt, filloi t\u00eb besonte n\u00eb besimin e krishter\u00eb. Ambicja e njer\u00ebzve t\u00eb ligj nuk mbaroi me kaq. Nj\u00eb dit\u00eb, nd\u00ebrsa po mblidhnin bim\u00eb mjek\u00ebsore, ata i vran\u00eb duke i shtyr\u00eb me forc\u00eb n\u00eb gremin\u00eb. Kisha i shpalli shenjtor\u00eb dhe kujtimin e tyre e kremton m\u00eb 1 korrik.
6-Theodhor\u00ebt. N\u00eb murin verior paraqitet afresku, n\u00eb t\u00eb cilin jan\u00eb pikturuar Theodhor Tironi dhe Theodhor Stratilati[29]. T\u00eb dy shenjtor\u00ebt paraqiten n\u00eb form\u00eb ballore dhe me veshje ushtarake. Mi kok\u00eb kan\u00eb kurora t\u00eb ndritshme.
7-Sh\u00ebn Nikolla[30] paraqitet n\u00eb murin jugor t\u00eb kish\u00ebs. Ai ka veshur rroba hierarku, d.m.th. stihar, fellon, petrahil dhe omofor. N\u00eb dor\u00ebn e majt\u00eb mban nj\u00eb ungjill t\u00eb hapur, nd\u00ebrsa me dor\u00ebn e djatht\u00eb bekon. Nga e djathta kok\u00ebs s\u00eb tij paraqitet Krishti, i cili i ofron ungjillin, nd\u00ebrsa nga e majta paraqitet Sh\u00ebn M\u00ebria, e cila i dhuron omoforin. N\u00eb an\u00ebn per\u00ebndimore t\u00eb tij paraqitet nj\u00eb sken\u00eb me nj\u00eb mrekulli q\u00eb ka b\u00ebr\u00eb shenjti. Skena paraqet nj\u00eb baba t\u00eb varf\u00ebr, i cili nuk kishte para t\u00eb martonte tri bijat e tij. Sh\u00ebnjti p\u00ebr tri dit\u00eb me radh\u00eb hodhi n\u00eb sht\u00ebpin\u00eb e tij rreth 300 monedha t\u00eb florinjta, q\u00eb babai i gjor\u00eb t\u00eb b\u00ebnte paj\u00ebn e vajzave dhe ti martonte ato.
8-Joan Pag\u00ebzori paraqitet n\u00eb murin jugor t\u00eb kish\u00ebs. Shenjti \u00ebsht\u00eb pikturuar n\u00eb k\u00ebmb\u00eb dhe me pamje ballore. Vepra kryesore e Sh\u00ebn Joanit ishte parap\u00ebrgatitja e popullit p\u00ebr ardhjen e Mesis\u00eb. P\u00ebr k\u00ebt\u00eb ai quhet dhe Pararend\u00ebsi i Zotit ton\u00eb Jesu Krisht[31].\u00a0
9-Sh\u00ebn Minai (Fig.11) paraqitet n\u00eb murin jugor t\u00eb kish\u00ebs. Shenjti ka hipur n\u00eb kal\u00eb dhe \u00ebsh\u00eb i veshur me rroba ushtarake. N\u00eb dor\u00ebn e majt\u00eb mban nj\u00eb mbrojt\u00ebse, nd\u00ebrsa me t\u00eb djatht\u00ebn mban shtiz\u00ebn. Shenjti paraqitet n\u00eb mosh\u00eb t\u00eb thyer me kok\u00eb t\u00eb thinjur, mjek\u00ebr t\u00eb bardh\u00eb dhe goj\u00eb t\u00eb mbyllur, n\u00ebn mustaqet e bardha. Nj\u00eb pjes\u00eb e afreskut \u00ebsht\u00eb e d\u00ebmtuar.\u00a0
10-Sh\u00ebn Marina paraqitet n\u00eb murin verior t\u00eb kish\u00ebs. Shenjtorja paraqitet me kok\u00ebn e p\u00ebrkulur disi majtas dhe dor\u00ebn e djatht\u00eb t\u00eb ngritur[32].\u00a0
11-Sh\u00ebn Stefani paraqitet nga ana veriore af\u00ebr blat\u00ebs s\u00eb hyj\u00ebshme. Stefani \u00ebsht\u00eb kryedhjakoni i par\u00eb i kish\u00ebs s\u00eb krishter\u00eb[33].\u00a0
12-Sh\u00ebn Spiridhoni (Fig.12) paraqitet djathtas Sh\u00ebn Stefanit. Shenjti paraqitet n\u00eb pamje ballore, me veshje hierark\u00ebsh dhe n\u00eb dor\u00ebn e majt\u00eb mban nj\u00eb ungjill t\u00eb mbyllur[34]. K\u00ebto qen\u00eb paraqitjet e shenjtor\u00ebve[35]. Kisha e "Sh\u00ebn Gjergjit" n\u00eb Leshnic\u00ebn e Sip\u00ebrme t\u00eb Sarand\u00ebs \u00ebsht\u00eb shpallur monument kulture[36] n\u00eb vitin 1963.
[1] -Pirro Thomo, Kishat pasbizantine n\u00eb Shqip\u00ebrin\u00eb e Jugut, Tiran\u00eb 1998, faqe 156-157.\u00a0
[2] -Ilia Longoviti pikturonte sipas shkoll\u00ebs s\u00eb Kret\u00ebs. P\u00ebrvec kish\u00ebs s\u00eb Sh\u00ebn Gjergjit n\u00eb Leshnic\u00ebn e Sip\u00ebrme, n\u00eb vitin 1525 ai ka pikturuar edhe kish\u00ebn e Sh\u00ebn Thanasit n\u00eb Peca.
[3] -Theofan Popa, Mbishkrime t\u00eb kishave n\u00eb Shqip\u00ebri, Akademia e Shkencave, Tiran\u00eb 1998, nr. 803, faqe 293-294.
[4] -Aleksand\u00ebr Meksi, Pirro Thomo, Arkitektura pasbizantine n\u00eb Shqip\u00ebri, Monumentet Nr. 19, 1980, faqe 90.
[5] -Georgios Giakoumis, I. Naos Agiou Georgiou Lesinitsas, ena aksiologo metavizantino mnimio tou proimou 16 ai, ekdhosi Adhelfotita lesinitsioton, Athina, 2001, sel 44-56.
[6] -Grigor Teologu (328-390) ka lindur n\u00eb vitin 328 n\u00eb Arianzo t\u00eb Kapadokis\u00eb. Prind\u00ebrit e tij qen\u00eb Grigori dhe Nona. M\u00ebsimet e para i mori n\u00eb \u00c7ezare, ku u njoh me Vasilin e Madh. N\u00eb vijim studioi n\u00eb Aleksandri dhe vite m\u00eb von\u00eb e gjejm\u00eb n\u00eb Athin\u00eb, ku studioi p\u00ebr retorik\u00eb, mjek\u00ebsi dhe fizik\u00eb. Gjat\u00eb viteve t\u00eb studimeve n\u00eb Athin\u00eb (352-357) Grigori zuri miq\u00ebsi t\u00eb ngusht\u00eb me Vasilin e Madh. \u00a0Pasi u kthye n\u00eb vendlindje u pag\u00ebzua dhe jepte m\u00ebsime retorike. N\u00eb vitin 360 asketoi n\u00eb Pont, nd\u00ebrsa m\u00eb 361 u dor\u00ebzua n\u00eb grad\u00ebn prift\u00ebrore. \u00a0N\u00eb vitin 372 Grigori u hirotonis Episkop i Sasimos, nd\u00ebrsa m\u00eb 380 u fron\u00ebzua Kryeepiskop i Kostandinopoj\u00ebs. N\u00eb vitin 381, Grigori kryesoi punimet e Sinodit II Ekumenik. Grigori fjeti n\u00eb vitin 390. Kisha e shpalli shenjt dhe kujtimin e tij e kremtojm\u00eb m\u00eb 25 janar. Andrea Llukani, Jet\u00eb shenjtor\u00ebsh, Trifon Xhagjika, Tiran\u00eb, 2007, faqe 27-28; Andrea Llukani, Patrologjia, Trifon Xhagjika, Tiran\u00eb, 2007, faqe 118-119; Andrea Llukani, Sinaksari i madh, Trifon Xhagjika, Tiran\u00eb, 2013, faqe 35-36; Sinassario vita di Santi dal calendaro liturgico di Grottaferrata, traduce a cura di P. Basilio Intrieri, 2004, pagina 125.
[7] -Vasili i Madh (329-379) ka lindur n\u00eb vitin 320 n\u00eb Qezare t\u00eb Kapadokis\u00eb. N\u00eb vitin 351 vajti n\u00eb Athin\u00eb ku studioi filozofi, retorik\u00eb, filologji, astronomi dhe mjek\u00ebsi. \u00a0Gjat\u00eb viteve t\u00eb studimeve zuri miq\u00ebsi t\u00eb ngusht\u00eb me \u00a0Grigor Teologun. N\u00eb vitin 356 Vasili u kthye n\u00eb Qezare, ku punoi \u00a0si m\u00ebsues retorike. Vasili u dor\u00ebzua dhjak dhe asketoi n\u00eb shkret\u00ebtir\u00ebn e Pontit rreth viteve 360-365. Pasi u hirotonis prift, Vasili u vendos n\u00eb Qezare, ku u p\u00ebrball me herezin\u00eb arianiste. N\u00eb vitin 370 u dor\u00ebzua episkop. M\u00ebsuesi ekumenik shkroi vepra t\u00eb r\u00ebnd\u00ebsishme: apologjitike, komentuese, dogmatike etj. N\u00eb pranver\u00ebn e vitit 327, Vasili i Madh p\u00ebr t\u00eb leht\u00ebsuar vuajtjet dhe dhimbjet e bashk\u00ebqytetar\u00ebve t\u00eb tij, themeloi qytetin e famsh\u00ebn t\u00eb Vasiliadh\u00ebs, i cili quhej \u201cqyteti i dashuris\u00eb\u201d. Vasiliadha gjendej n\u00eb rrethinat e Qezares\u00eb. Sh\u00ebn Vasili kishte nd\u00ebrtuar sht\u00ebpi p\u00ebr t\u00eb varf\u00ebrit, azile pleqsh, spitale, punishte, stalla etj. Me an\u00ebn e predikimeve t\u00eb tij nxiste t\u00eb pasurit q\u00eb t\u00eb ofronin ndihma p\u00ebr t\u00eb leht\u00ebsuar dhimbjen e nevojtar\u00ebve. Vasili u shqua si udh\u00ebheq\u00ebs i grigj\u00ebs, por duke qen\u00eb prej koh\u00ebsh i s\u00ebmur\u00eb, u thye her\u00ebt n\u00eb mosh\u00ebn 49-vje\u00e7are. Kisha ortodokse e kremton m\u00eb 1 janar. Andrea Llukani, Jet\u00eb shenjtor\u00ebsh, Trifon Xhagjika, Tiran\u00eb, 2007, faqe 5-6; Andrea Llukani, Patrologjia, Trifon Xhagjika, Tiran\u00eb, 2007, faqe 129; Andrea Llukani, Sinaksari i madh, Trifon Xhagjika, Tiran\u00eb, 2013, faqe 6-7; Sinassario vita di Santi dal calendaro liturgico di Grottaferrata, traduce a cura di P. Basilio Intrieri, 2004, pagina 109-110.
[8] -Joan Gojarti (344-407) ka lindur n\u00eb vitin 344 n\u00eb Antioki. Babai i tij quhej Sekundo, nd\u00ebrsa e \u00ebma Anthusa. Sekundo ishte gjeneral dhe vdiq her\u00ebt. P\u00ebr edukimin e Joanit u kujdes e \u00ebma. N\u00eb vitin 365 Joani u regjistrua n\u00eb shkoll\u00ebn idhujtare t\u00eb Livanit. Ky i fundit mendonte ta linte si trash\u00ebgimtarin e tij, por Joani e braktisi at\u00eb dhe studioi teologji. \u00a0N\u00eb vitin 370 Joani u pag\u00ebzua nga Meleti i Antiokis\u00eb. Joani asketoi p\u00ebr tri vjet dhe n\u00eb vitin 380 u kthye n\u00eb Antioki. M\u00eb 381 u dor\u00ebzua dhjak nga Meleti i Antiokis\u00eb dhe m\u00eb 386 u b\u00eb prift. Pas vdekjes s\u00eb Nektarit, m\u00eb 15 dhjetor t\u00eb vitit 397, Joani u fron\u00ebzua Kryeepiskop i Kostandinopoj\u00ebs. Joan Gojarti udh\u00ebhoqi grigj\u00ebn gjat\u00eb viteve 398-404. Pas nj\u00eb konflikti q\u00eb pati me perandoresh\u00ebn Evdhoksi, Joanin e internojn\u00eb. Joani vdiq n\u00eb internim n\u00eb vitin 407. \u00a0Kujtimin e tij e kremtojm\u00eb m\u00eb 13 n\u00ebntor. Andrea Llukani, Jet\u00eb shenjtor\u00ebsh, Trifon Xhagjika, Tiran\u00eb, 2007, faqe 190-191; Andrea Llukani, Patrologjia, Trifon Xhagjika, Tiran\u00eb, 2007, faqe 138-139; Andrea Llukani, Sinaksari i madh, Trifon Xhagjika, Tiran\u00eb, 2013, faqe 327-328; Sinassario vita di Santi dal calendaro liturgico di Grottaferrata, traduce a cura di P. Basilio Intrieri, 2004, pagina 65-66.
[9] -Athanasi i Madh (295-373) ka lindur m\u00eb vitin 295 nga nj\u00eb familje e pasur nga Aleksandria. Ai u dor\u00ebzua dhjak n\u00eb vitin 318. N\u00eb Sinodin e Par\u00eb Ekumenik t\u00eb Nikes\u00eb t\u00eb vitit 325, Athanasi shoq\u00ebronte Patrikun e Aleksandris\u00eb, Aleksandrin, ku u shqua p\u00ebr mendime t\u00eb pjekura n\u00eb luft\u00ebn kund\u00ebr arianizmit. Ndon\u00ebse i ri n\u00eb mosh\u00eb Athanasi n\u00eb diskutimet e tij tregoi kultur\u00eb t\u00eb lart\u00eb teologjike dhe q\u00ebndrueshm\u00ebri n\u00eb besimin ortodoks. Sh\u00ebn Athanasi \u00ebsht\u00eb nga shenjtor\u00ebt m\u00eb popullor\u00eb n\u00eb Shqip\u00ebri, sepse shum\u00eb kisha dhe manastire mbajn\u00eb emrin e tij. Nd\u00ebr to mund t\u00eb p\u00ebrmendim; manastirin e Sh\u00ebn Athanasit n\u00eb Poli\u00e7an t\u00eb Gjirokastr\u00ebs, i cili daton n\u00eb vitin 1601, kish\u00ebn e Sh\u00ebn Athanasit n\u00eb Leshnic\u00ebn e Poshtme n\u00eb Sarand\u00eb, q\u00eb daton m\u00eb 1797, kish\u00ebn e Sh\u00ebn Athanasit n\u00eb Voskopoj\u00eb, e cila daton m\u00eb 1724, kish\u00ebn e themeluar n\u00eb vitin 1778 n\u00eb Karavasta t\u00eb Lushnj\u00ebs etj; Robert Elsie Olzheim, Shenjtor\u00ebt e krishter\u00eb n\u00eb Shqip\u00ebri, Tempulli Nr. 12, Kotti, Kor\u00e7\u00eb 2007, faqe 83; Andrea Llukani, Jet\u00eb shenjtor\u00ebsh, Trifon Xhagjika, Tiran\u00eb, 2007, faqe 20-21; Andrea Llukani, Patrologjia, Trifon Xhagjika, Tiran\u00eb, 2007, faqe 108-109; Andrea Llukani, Sinaksari i madh, Trifon Xhagjika, Tiran\u00eb, 2013, faqe 26-27; Sinassario vita di Santi dal calendaro liturgico di Grottaferrata, traduce a cura di P. Basilio Intrieri, 2004, pagina 120-121.
[10] -Sipas d\u00ebshmis\u00eb q\u00eb na jep ungjillori (Lluka 2: 1-20) Sh\u00ebn M\u00ebria, kur shkoi n\u00eb Betlehem s\u00eb bashku me Josifin, p\u00ebr t\u00eb b\u00ebr\u00eb regjistrimin, rrug\u00ebs ajo lindi djal\u00eb. T\u00eb par\u00eblindurin e mb\u00ebshtolli me rripa stofi dhe e shtriu n\u00eb nj\u00eb grazhd, se nuk kishin gjetur streh\u00eb tjet\u00ebr. N\u00eb ikon\u00eb, grazhdi paraqet brenda nj\u00eb shpelle t\u00eb err\u00ebt, p\u00ebr t\u00eb simbolizuar er\u00ebsir\u00ebn, q\u00eb kishte mbuluar bot\u00ebn e at\u00ebhershme, t\u00eb nxir\u00eb nga m\u00ebkati. Brenda grazhdit \u00ebsht\u00eb foshnja, e mb\u00ebshtjell\u00eb me rripa stofi dhe e ndri\u00e7uar nga drita e yllit, q\u00eb bie mbi t\u00eb. Pas grazhdit \u00ebsht\u00eb nj\u00eb ka dhe nj\u00eb gomar. Ikonografi n\u00eb k\u00ebt\u00eb rast \u00ebsht\u00eb i frym\u00ebzuar nga profecia e Isais\u00eb: \u201cKau e njeh pronarin e tij, edhe gomari grazhdin e pronarit t\u00eb tij. Por, Izraeli nuk do ta kuptoj\u00eb se kujt i takon\u201d (Isaia 1:3). P\u00ebrve\u00e7 paraqitjeve \u00ebngj\u00ebllore dhe njer\u00ebzore, ikona na paraqet edhe pasazhe nga bota bimore dhe e kafsh\u00ebve, me simbolik\u00ebn, se t\u00eb gjitha krijesat g\u00ebzohen p\u00ebr lindjen e Krishtit. Hyjlind\u00ebsja, z\u00eb vend qendror n\u00eb ikon\u00eb. At\u00eb e shohim jasht\u00eb shpell\u00ebs, t\u00eb gjunj\u00ebzuar e me duart e kryq\u00ebzuara, duke iu falur foshnj\u00ebs. Falja e saj ka karakter lavd\u00ebrues dhe na jep t\u00eb kuptojm\u00eb se edhe Hyjlind\u00ebsja i falet Krishtit. Q\u00ebndrimi i Hyjlind\u00ebses \u00ebsht\u00eb i lirsh\u00ebm, p\u00ebr t\u00eb pranuar munges\u00ebn e dhimbjeve, q\u00eb tregon p\u00ebr lindjen e virgj\u00ebr dhe p\u00ebr origjin\u00ebn hyjnore t\u00eb foshnj\u00ebs. N\u00eb ikon\u00eb paraqiten engj\u00ebjt dhe mag\u00ebt. Njeri nga engj\u00ebjt \u00ebsht\u00eb duke u njoftuar barinjve ngjarjen e g\u00ebzueshme t\u00eb lindjes. Engj\u00ebjt e tjer\u00eb, duke par\u00eb yllin lavd\u00ebrojn\u00eb: \u201cLavdi Per\u00ebndis\u00eb n\u00eb m\u00eb t\u00eb lartat\u201d. Nj\u00eb bari paraqitet duke i r\u00ebn\u00eb fyellit. Kjo sken\u00eb zbulon se muzika njer\u00ebzore iu bashkua himnit engj\u00ebllor. N\u00eb pjes\u00ebn e sip\u00ebrme t\u00eb ikon\u00ebs, n\u00eb t\u00eb djatht\u00eb t\u00eb shpell\u00ebs paraqiten tre mag\u00ebt, q\u00eb i sjellin dhurata (ar, temjan dhe miro) Krishtit t\u00eb porsalindur. Mag\u00ebt p\u00ebrfaq\u00ebsojn\u00eb idhulltar\u00ebt, nd\u00ebrsa barinjt\u00eb bot\u00ebn judaike. Mag\u00ebt jepen n\u00eb ikon\u00eb n\u00eb mosh\u00eb t\u00eb ndryshme, duke na dh\u00ebn\u00eb t\u00eb kuptojm\u00eb se Krishti, i cili \u00ebsht\u00eb \u201cDrita e v\u00ebrtet\u00eb\u201d, erdhi t\u00eb ndri\u00e7oj\u00eb mbar\u00eb njer\u00ebzimin, pavar\u00ebsisht nga mosha e pozicioni shoq\u00ebror. N\u00eb pjes\u00ebn e poshtme t\u00eb ikon\u00ebs, majtas paraqitet Josifi, duke u menduar. K\u00ebtu tregohet qart\u00eb natyra e tij njer\u00ebzore. Atij po i flet nj\u00eb plak, i cili \u00ebsht\u00eb djalli. Kjo pamje e fytyr\u00ebs s\u00eb Josifit tregon jo vet\u00ebm dram\u00ebn e tij personale, por edhe dram\u00ebn e gjith\u00eb gjinis\u00eb njer\u00ebzore, q\u00eb \u00ebsht\u00eb v\u00ebshtir\u00ebsia p\u00ebr t\u00eb kuptuar dhe pranuar njerizimin e Per\u00ebndis\u00eb. N\u00eb pjes\u00ebn e poshtme t\u00eb ikon\u00ebs jan\u00eb dy gra, t\u00eb cilat Josifi i mori q\u00eb t\u00eb kujdeseshin p\u00ebr foshnj\u00ebn e sapolindur. Grat\u00eb jan\u00eb duke lar\u00eb foshnj\u00ebn Krisht. Pema q\u00eb paraqitet n\u00eb mes t\u00eb dy skenave n\u00eb pjes\u00ebn e poshtme t\u00eb ikon\u00ebs simbolizon pem\u00ebn e Jeseut. \u201cPastaj nj\u00eb deg\u00ebz do t\u00eb dal\u00eb nga trungu i Jeseut dhe nj\u00eb filiz do t\u00eb mbij\u00eb nga rr\u00ebnj\u00ebt e tij. Fryma e Zotit do t\u00eb pushoj\u00eb mbi t\u00eb\u201d (Isaia 11:1-2). Mbreti David p\u00ebrmendet se ishte biri i Jeseut dhe Krishti ishte nga sht\u00ebpia e Davidit. Andrea Llukani, Ikona e lindjes, Ngjallja, dhjetor 1998, faqe 6; Andrea Llukani, Ikonografia, Trifon Xhagjika, Tiran\u00eb, 2018, faqe 32-34; Mary Paloumpis Hallick, Historia e ikonave, Botimet "Ngjallja", Tiran\u00eb, 2018, faqe 47-52; Ark. Rest. At. Theologos, Ikona, Njohuri dhe shpjegim teologjik, (Dispens\u00eb); \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u03c5 \u0393\u03ba\u03bf\u03c4\u03c3\u03b7, \u039f \u03bc\u03c5\u03c3\u03c4\u03b9\u03ba\u03bf\u03c2 \u03ba\u03bf\u03c3\u03bc\u03bf\u03c2 \u03c4\u03c9\u03bd \u03b2\u03c5\u03b6\u03b1\u03bd\u03c4\u03b9\u03bd\u03c9\u03bd \u03b5\u03b9\u03ba\u03bf\u03bd\u03c9\u03bd, \u0391\u03c0\u03bf\u03c3\u03c4\u03bf\u03bb\u03b9\u03ba\u03b7 \u0394\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1, \u0391\u03b8\u03ae\u03bd\u03b1, 1995, \u03c3\u03b5\u03bb. 48-54.
[11] -Josifi mori foshnj\u00ebn dhe n\u00ebn\u00ebn e tij dhe u nis\u00ebn p\u00ebr t\u2019u vendosur n\u00eb Egjipt, n\u00eb nj\u00eb vend q\u00eb quhej Materej n\u00eb af\u00ebrsi t\u00eb Kajros. Udh\u00ebtimi prej Bethlehemit n\u00eb Egjipt zgjaste dy dit\u00eb. Familja e shenjt\u00eb q\u00ebndroi n\u00eb Egjipt derisa vdiq Herodi. Egjipti ishte q\u00eb n\u00eb koh\u00ebt e vjetra, si vend mbrojtje p\u00ebr hebrenjt\u00eb. Atje kishte mjaft judenj, t\u00eb cil\u00ebt p\u00ebrb\u00ebnin diaspor\u00ebn judaike. Q\u00ebndrimi i foshnj\u00ebs hyjnore n\u00eb Egjipt u b\u00eb edhe p\u00ebr nj\u00eb arsye tjet\u00ebr, sepse duhej t\u00eb p\u00ebrmbushej profecia e Oseas: "Nga Egjipti e thirra tim bir" (Osea 11, 1). At\u00ebhere Irodi, kur pa se u g\u00ebnjye nga magjistar\u00ebt, u zem\u00ebrua dhe vrau gjith\u00eb djemt\u00eb q\u00eb ishin n\u00eb \u00a0Betlehem, nga dy vje\u00e7 e posht\u00eb. K\u00ebshtu u plot\u00ebsua profecia p\u00ebr vrasjen e foshnjave t\u00eb Betlehemit:\u201cN\u00eb Ram\u00eb u d\u00ebgjua nj\u00eb klithm\u00eb. Rakela vajton bijt\u00eb e saj\u201d. K\u00ebt\u00eb e kishte parath\u00ebn\u00eb profeti Jeremia. E shoqja e Jakovit, Rakela u mor si shembull n\u00ebne p\u00ebr t\u00eb gjith\u00eb f\u00ebmij\u00ebt e hebrenjve, sepse varri i saj gjendej n\u00eb af\u00ebrsi t\u00eb Betlehemit.\u00a0
[12] -Historia e Paraqitjes s\u00eb Krishtit n\u00eb Tempull (Ipapandia) tregohet te Ungjilli sipas Lluk\u00ebs (2:22-29). Figurat kryesore n\u00eb sken\u00eb jan\u00eb plaku Simeon, duke mbajtur n\u00eb duar Krishtin dhe Hyjlind\u00ebsja. Momenti qendror \u00ebsht\u00eb "takimi i Mesis\u00eb, takimi i Dhiat\u00ebs s\u00eb Vjet\u00ebr dhe asaj t\u00eb Re" dhe ky "takim" ndodhi n\u00eb tempull p\u00ebrball\u00eb altarit. Altari ka sip\u00ebr nj\u00eb lib\u00ebr apo pergamen\u00eb dhe \u00ebsht\u00eb i mbuluar me nj\u00eb p\u00eblhur\u00eb. Hyjlind\u00ebsja q\u00ebndron n\u00eb t\u00eb djatht\u00eb dhe ka zgjatur duart n\u00eb shenj\u00eb ofrimi. Njer\u00ebn dor\u00eb ia mbulon manteli. Ajo sapo ia ka dh\u00ebn\u00eb birin e saj Simeonit. Pas Hyjlind\u00ebses paraqitet profetesha Ana, e cila mban n\u00eb dor\u00eb nj\u00eb pergamen t\u00eb shkruar. Krishti paraqitet si f\u00ebmij\u00eb. Ai ka veshur nj\u00eb rrob\u00eb dhe k\u00ebmb\u00ebt i ka t\u00eb zbathura. Krishti shfaqet duke dh\u00ebn\u00eb bekimin. Simeoni e mban Krishtin me t\u00eb dyja duart, t\u00eb cilat i ka t\u00eb mbuluara. Kjo tregon p\u00ebr respektin e madh, q\u00eb ka Simeoni p\u00ebr Mesin\u00eb. Josifi paraqitet duke mbajtur n\u00eb dor\u00eb dy turtujt e flijimit. Dyert n\u00eb qend\u00ebr tregojn\u00eb hyrjen p\u00ebr n\u00eb shenjt\u00ebrore, q\u00eb \u00ebsht\u00eb edhe pjesa m\u00eb e shenjt\u00eb e Tempullit. Andrea Llukani, Ikonografia, Trifon Xhagjika, Tiran\u00eb, 2018, faqe 38-40; Mary Paloumpis Hallick, Historia e ikonave, Botimet "Ngjallja", Tiran\u00eb, 2018, faqe 58-61; Ark. Rest. At. Theologos, Ikona, Njohuri dhe shpjegim teologjik, (Dispens\u00eb); \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u03c5 \u0393\u03ba\u03bf\u03c4\u03c3\u03b7, \u039f \u03bc\u03c5\u03c3\u03c4\u03b9\u03ba\u03bf\u03c2 \u03ba\u03bf\u03c3\u03bc\u03bf\u03c2 \u03c4\u03c9\u03bd \u03b2\u03c5\u03b6\u03b1\u03bd\u03c4\u03b9\u03bd\u03c9\u03bd \u03b5\u03b9\u03ba\u03bf\u03bd\u03c9\u03bd, \u0391\u03c0\u03bf\u03c3\u03c4\u03bf\u03bb\u03b9\u03ba\u03b7 \u0394\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1, \u0391\u03b8\u03ae\u03bd\u03b1, 1995, \u03c3\u03b5\u03bb. 57-59.
[13] -Pag\u00ebzimi i Krishtit n\u00eb Shkrimin e Sh\u00ebnjt\u00eb jepet n\u00eb Ungjillin sipas Mateut (3: 1-17). Krishti \u00ebsht\u00eb figura qendrore n\u00eb sken\u00eb. Ai paraqitet duke u pag\u00ebzuar n\u00eb uj\u00ebrat e lumit Jordan. Mbi kryet e Krishtit \u00ebsht\u00eb Shpirti i Shenjt\u00eb n\u00eb form\u00ebn e nj\u00eb p\u00ebllumbi. Krishti paraqitet me nj\u00eb rrob\u00eb t\u00eb lidhur n\u00eb mes. Me dor\u00ebn e djatht\u00eb \u00ebsht\u00eb duke bekuar uj\u00ebrat e lumit Jordan. Engj\u00ebjt n\u00eb pjes\u00ebn e djatht\u00eb t\u00eb ikon\u00ebs jan\u00eb duke adhuruar Trinin\u00eb e Shenjt\u00eb. Ata paraqiten me kryet e ulur dhe me duart e mbuluara me mantele dhe peshqir\u00eb. Engj\u00ebjt jan\u00eb aty p\u00ebr t\u00eb ndihmuar Krishtin kur t\u00eb dal\u00eb nga uji, prandaj paraqiten t\u00eb guximsh\u00ebm dhe t\u00eb fuqish\u00ebm. N\u00eb bregun e majt\u00eb t\u00eb kompozimit, mbi shk\u00ebmb q\u00ebndron Joan Pag\u00ebzori, i cili \u00ebsht\u00eb p\u00ebrkulur drejt Krishtit p\u00ebr ta pag\u00ebzuar. Dor\u00ebn e djatht\u00eb e ka vendosur mbi kok\u00ebn e Krishtit. Joani paraqitet n\u00eb ikon\u00eb me flok\u00ebt ngjyr\u00eb g\u00ebshtenj\u00eb dhe me mjek\u00ebr. K\u00ebmisha e tij e b\u00ebr\u00eb me l\u00ebkur\u00eb kafsh\u00ebsh \u00ebsht\u00eb kafe dhe guna ka ngjyr\u00eb t\u00eb gjelb\u00ebr. Andrea Llukani, Ikonografia, Trifon Xhagjika, Tiran\u00eb, 2018, faqe 35-37; Mary Paloumpis Hallick, Historia e ikonave, Botimet "Ngjallja", Tiran\u00eb, 2018, faqe 54-57; Ark. Rest. At. Theologos, Ikona, Njohuri dhe shpjegim teologjik, (Dispens\u00eb); \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u03c5 \u0393\u03ba\u03bf\u03c4\u03c3\u03b7, \u039f \u03bc\u03c5\u03c3\u03c4\u03b9\u03ba\u03bf\u03c2 \u03ba\u03bf\u03c3\u03bc\u03bf\u03c2 \u03c4\u03c9\u03bd \u03b2\u03c5\u03b6\u03b1\u03bd\u03c4\u03b9\u03bd\u03c9\u03bd \u03b5\u03b9\u03ba\u03bf\u03bd\u03c9\u03bd, \u0391\u03c0\u03bf\u03c3\u03c4\u03bf\u03bb\u03b9\u03ba\u03b7 \u0394\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1, \u0391\u03b8\u03ae\u03bd\u03b1, 1995, \u03c3\u03b5\u03bb. 63-65.
[14] -Profeti Isaia prej vitesh kishte profetizuar se \u00ebsht\u00eb nj\u00eb z\u00eb q\u00eb bu\u00e7et n\u00eb shkret\u00ebtir\u00eb. N\u00eb shkret\u00ebtir\u00eb Pararend\u00ebsi u kultivua shpirt\u00ebrisht. P\u00ebr thjesht\u00ebsin\u00eb, varf\u00ebrin\u00eb e jet\u00ebs asketike t\u00eb Joanit na thot\u00eb ungjillor Matheu: Vishej me nj\u00eb rrob\u00eb leshi t\u00eb deves\u00eb dhe me nj\u00eb brez l\u00ebkure n\u00eb bel. Ai ushqehej me karkaleca dhe mjalt\u00eb\u201d (Mateu 3:4). Predikimi i Pararend\u00ebsit i p\u00ebrkiste interesave mbar\u00ebnjer\u00ebzore: \u201cAi q\u00eb ka dy tunika le t\u2019i ndaj\u00eb me at\u00eb q\u00eb s\u2019ka dhe q\u00eb ka t\u00eb haj\u00eb le t\u00eb veproj\u00eb k\u00ebshtu\u201d (Lluka 3:11). Mjaft njer\u00ebz i d\u00ebgjonin predikimet e tij dhe pag\u00ebzoheshin n\u00eb lumin Jordan, duke rr\u00ebfyer m\u00ebkatet e tyre. Pag\u00ebzimi i Pararend\u00ebsit, ishte parap\u00ebrgatitja p\u00ebr ardhjen e Mesis\u00eb. \u201cUn\u00eb po ju pag\u00ebzoj me uj\u00eb p\u00ebr pendim, por ai q\u00eb vjen pas meje \u00ebsht\u00eb m\u00eb i fort\u00eb se un\u00eb dhe un\u00eb nuk jam i denj\u00eb as t'i mbaj sandalet e tij, ai do t\u2019u pag\u00ebzoj\u00eb me Frym\u00ebn e Shenjt\u00eb\u2019\u2019 (Mateu 3:11).
[15] – N\u00eb sken\u00ebn e Shp\u00ebrfytyrimit vendin kryesor \u00a0e z\u00eb Krishti, q\u00eb q\u00ebndron n\u00eb maj\u00eb t\u00eb malit i veshur me t\u00eb bardha dhe i rrethuar me nj\u00eb aureol\u00eb, e cila tregon shk\u00eblqimin e drit\u00ebs, q\u00eb buron prej Tij. Aureola ka nj\u00eb figur\u00eb gjeometrike, q\u00eb p\u00ebrfaq\u00ebson ren\u00eb. Tri rrezet e m\u00ebdha drejtohen p\u00ebr nga dishepujt. Kjo tregon, q\u00eb veprimi kryhet nga Shpirti i Shenjt\u00eb. Dy figurat, q\u00eb q\u00ebndrojn\u00eb me Krishtin jan\u00eb Moisiu dhe Ilia. Moisiu mban dhjet\u00eb urdh\u00ebrimet, q\u00eb mori n\u00eb malin e Sinait. Ilia q\u00eb gjendet n\u00eb krahun tjet\u00ebr t\u00eb Krishtit p\u00ebrfaq\u00ebson profet\u00ebt. Moisiu dhe Ilia jan\u00eb figura t\u00eb r\u00ebnd\u00ebsishme n\u00eb ikon\u00eb. T\u00eb dy e kishin nga nj\u00eb vizion prej Per\u00ebndis\u00eb: Moisiu n\u00eb malin e Sinait, nd\u00ebrsa Ilia n\u00eb malin Karmel. Moisiu p\u00ebrfaq\u00ebson t\u00eb vdekurit, nd\u00ebrsa Ilia, q\u00eb u mor nga nj\u00eb karroc\u00eb e zjart\u00eb n\u00eb qiell p\u00ebrfaq\u00ebson t\u00eb gjall\u00ebt. Tri dishepujt, Petro, Jakov dhe Joan paraqiten n\u00eb pjes\u00ebn e poshtme t\u00eb ikon\u00ebs. Jan\u00eb po k\u00ebta dishepuj, q\u00eb do t\u00eb jen\u00eb s\u00eb bashku me Krishtin n\u00eb Gjethsemani. Ata e pan\u00eb fytyr\u00ebn e Krishtit t\u00eb ndri\u00e7onte si diell. Tri dishepujt kan\u00eb r\u00ebn\u00eb nga maja e thepisur e malit. Paraqitja e tyre \u00ebsht\u00eb e till\u00eb, q\u00eb nuk mund ta p\u00ebrballojn\u00eb dot drit\u00ebn hyjnore. Apostull Petro paraqitet i gjunj\u00ebzuar dhe ka ngritur dor\u00ebn p\u00ebr t\u2019u mbrojtur nga drita verbuese. N\u00eb qend\u00ebr tregohet apostull Joani, i cili ka r\u00ebn\u00eb dhe i ka kthyer kurrizin drit\u00ebs. Apostull Jakovi ka r\u00ebn\u00eb kok\u00ebposht\u00eb dhe p\u00ebrpiqet t\u2019i shp\u00ebtoj\u00eb drit\u00ebs. K\u00ebto tri q\u00ebndrime t\u00eb ndryshme t\u00eb apostujve tregojn\u00eb se ata e pan\u00eb lavdin\u00eb e Per\u00ebndis\u00eb nga tri k\u00ebndv\u00ebshtrime t\u00eb ndryshme. Andrea Llukani, Ikonografia, Trifon Xhagjika, Tiran\u00eb, 2018, faqe 56-58; Mary Paloumpis Hallick, Historia e ikonave, Botimet "Ngjallja", Tiran\u00eb, 2018, faqe 80-81; Ark. Rest. At. Theologos, Ikona, Njohuri dhe shpjegim teologjik, (Dispens\u00eb); \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u03c5 \u0393\u03ba\u03bf\u03c4\u03c3\u03b7, \u039f \u03bc\u03c5\u03c3\u03c4\u03b9\u03ba\u03bf\u03c2 \u03ba\u03bf\u03c3\u03bc\u03bf\u03c2 \u03c4\u03c9\u03bd \u03b2\u03c5\u03b6\u03b1\u03bd\u03c4\u03b9\u03bd\u03c9\u03bd \u03b5\u03b9\u03ba\u03bf\u03bd\u03c9\u03bd, \u0391\u03c0\u03bf\u03c3\u03c4\u03bf\u03bb\u03b9\u03ba\u03b7 \u0394\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1, \u0391\u03b8\u03ae\u03bd\u03b1, 1995, \u03c3\u03b5\u03bb. 69-71.
[16] -Figura kryesore e sken\u00ebs \u00ebsht\u00eb Llazari, i cili paraqitet n\u00eb skajin e djatht\u00eb, n\u00eb hyrje t\u00eb varrit i mb\u00ebshtjell\u00eb me savanin e varrimit. V\u00ebllai i Maris\u00eb dhe i Mart\u00ebs, Llazari, qe s\u00ebmur\u00eb dhe dergjej n\u00eb shtrat, prandaj motrat i d\u00ebrguan fjal\u00eb Jisuit: \u201cZot, ai q\u00eb ti e do shum\u00eb \u00ebsht\u00eb i s\u00ebmur\u00eb\u201d. Kur arriti Jisui, pa se Llazari kishte kat\u00ebr dit\u00eb q\u00eb kishte vdekur. Marta i tha Jisuit: \u201cZot, po t\u00eb ishe k\u00ebtu, im v\u00eblla nuk do t\u00eb kishte vdekur.\u201d Dhe Jisui i tha: \u201cYt v\u00eblla do t\u00eb ngjallet.\u201d Pasi tha k\u00ebto thirri me z\u00eb t\u00eb lart\u00eb: \u201cLlazar, eja jasht\u00eb!\u201d Krishti paraqitet n\u00eb ikon\u00eb duke urdh\u00ebruar Llazarin t\u00eb dali nga varri, nd\u00ebrsa motrat e Llazarit, Maria dhe Marta jan\u00eb t\u00eb gjunj\u00ebzuara, duke iu lutur Zotit. N\u00eb sfondin e ikon\u00ebs jan\u00eb muret e Jerusalemit, ku Krishti t\u00eb nes\u00ebrmen do t\u00eb hynte me triumf. Ai e ngjalli Llazarin, nd\u00ebrsa t\u00eb pranish\u00ebm ishin dhe judenjt\u00eb, p\u00ebr t\u2019u b\u00ebr\u00eb d\u00ebshmitar\u00eb t\u00eb mrekullis\u00eb. Andrea Llukani, Ikonografia, Trifon Xhagjika, Tiran\u00eb, 2018, faqe 41-43; Ark. Rest. At. Theologos, Ikona, Njohuri dhe shpjegim teologjik, (Dispens\u00eb); \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u03c5 \u0393\u03ba\u03bf\u03c4\u03c3\u03b7, \u039f \u03bc\u03c5\u03c3\u03c4\u03b9\u03ba\u03bf\u03c2 \u03ba\u03bf\u03c3\u03bc\u03bf\u03c2 \u03c4\u03c9\u03bd \u03b2\u03c5\u03b6\u03b1\u03bd\u03c4\u03b9\u03bd\u03c9\u03bd \u03b5\u03b9\u03ba\u03bf\u03bd\u03c9\u03bd, \u0391\u03c0\u03bf\u03c3\u03c4\u03bf\u03bb\u03b9\u03ba\u03b7 \u0394\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1, \u0391\u03b8\u03ae\u03bd\u03b1, 1995, \u03c3\u03b5\u03bb. 76-77.
[17] -Figura kryesore n\u00eb sken\u00eb \u00ebsht\u00eb Krishti, i cili \u00ebsht\u00eb duke hyr\u00eb n\u00eb Jerusalem i hypur mbi nj\u00eb kri\u00e7 gomari. N\u00eb lindje gomari konsiderohej si nj\u00eb kafsh\u00eb e dobishme, q\u00eb p\u00ebrdorej p\u00ebr pun\u00eb t\u00eb ndryshme n\u00eb koh\u00eb qet\u00ebsie. N\u00eb Dhiat\u00ebn e Vjet\u00ebr p\u00ebrmendet se e p\u00ebrdorin princ\u00ebrit e mbret\u00ebrit. Kur nj\u00eb princ shkonte p\u00ebr luft\u00eb, hipte n\u00eb nj\u00eb kal\u00eb t\u00eb fuqish\u00ebm, nd\u00ebrsa kur shkonte p\u00ebr di\u00e7ka paq\u00ebsore ulej mbi shpin\u00ebn e gomarit. Krishti jo pa q\u00ebllim e zgjodhi k\u00ebt\u00eb kafsh\u00eb, p\u00ebr t\u00eb treguar se nuk p\u00ebrfaq\u00ebsonte luft\u00ebtarin ose pushtuesin, si\u00e7 e imagjinonin judenjt\u00eb Mesian, por ai ishte nj\u00eb mbret paq\u00ebsor. K\u00ebt\u00eb e kishte profetizuar profeti Zaharia: \u201cMos kini frik\u00eb o bijt\u00eb e Sionit! Sepse mbreti juaj po vjen mbi nj\u00eb krri\u00e7 gomari\u201d(Joani 12,15). Koka e Krishtit \u00ebsht\u00eb disi e kthyer nga dishepujt, por pa i shk\u00ebputur syt\u00eb nga Jerusalemi. Me dor\u00ebn e djatht\u00eb bekon popullin dhe tregon qytetin e Jerusalemit. N\u00eb \u00a0sfondin e ikon\u00ebs paraqitet qyteti i Jerusalemit me nd\u00ebrtesat dhe muret, ku n\u00eb thell\u00ebsi shquhet tempulli. N\u00eb sken\u00eb judenjt\u00eb paraqiten n\u00eb an\u00ebn e djatht\u00eb, nd\u00ebrsa dishepujt e Krishtit n\u00eb an\u00ebn e majt\u00eb. Dishepull Petro udh\u00ebheq dishepujt e tjer\u00eb q\u00eb po ndjekin Krishtin. Populli i Jerusalemit e pret Krishtin me deg\u00eb palmash n\u00eb duar, duke i shtruar udh\u00ebn. Deg\u00ebt e palmave jan\u00eb simbole t\u00eb fitores dhe t\u00eb g\u00ebzimit. Judenjt\u00eb e kishin p\u00ebr zakon, q\u00eb kur prisnin njer\u00ebz t\u00eb m\u00ebdhenj ua shtronin rrug\u00ebn me dafina. Skena paraqet disa f\u00ebmij\u00eb, q\u00eb kan\u00eb hipur n\u00eb pem\u00eb, duke k\u00ebputur palma dhe disa t\u00eb tjer\u00eb, q\u00eb shtrojn\u00eb mantele p\u00ebrpara Krishtit. Andrea Llukani, Ikonografia, Trifon Xhagjika, Tiran\u00eb, 2018, faqe 44-46; Mary Paloumpis Hallick, Historia e ikonave, Botimet "Ngjallja", Tiran\u00eb, 2018, faqe 64-65; Ark. Rest. At. Theologos, Ikona, Njohuri dhe shpjegim teologjik, (Dispens\u00eb); \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u03c5 \u0393\u03ba\u03bf\u03c4\u03c3\u03b7, \u039f \u03bc\u03c5\u03c3\u03c4\u03b9\u03ba\u03bf\u03c2 \u03ba\u03bf\u03c3\u03bc\u03bf\u03c2 \u03c4\u03c9\u03bd \u03b2\u03c5\u03b6\u03b1\u03bd\u03c4\u03b9\u03bd\u03c9\u03bd \u03b5\u03b9\u03ba\u03bf\u03bd\u03c9\u03bd, \u0391\u03c0\u03bf\u03c3\u03c4\u03bf\u03bb\u03b9\u03ba\u03b7 \u0394\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1, \u0391\u03b8\u03ae\u03bd\u03b1, 1995, \u03c3\u03b5\u03bb. 81-83.
[18] -Duke filluar nga e majta, i pari \u00ebsht\u00eb Filipi, i cili ka t\u00eb shtrir\u00eb k\u00ebmb\u00ebn e djatht\u00eb. Pran\u00eb tij \u00ebsht\u00eb ulur Bartolomeu dhe n\u00eb vijim Simoni dhe Petro. Nga e djathta e Krishtit dallojm\u00eb Joanin dhe pran\u00eb tij Andrean dhe Matheun, t\u00eb cil\u00ebt bisedojn\u00eb me njeri-tjetrin. Nd\u00ebrmjet tyre paraqitet Juda, i cili p\u00ebrkulet t\u00eb marr\u00eb di\u00e7ka nga tryeza. N\u00eb fund gjenden Thomai, Tadeu dhe Jakovi. Dishepujt paraqiten n\u00eb q\u00ebndrime t\u00eb ndryshme dhe v\u00ebshtrojn\u00eb n\u00eb drejtime t\u00eb ndryshme. Darka Mistike quhet e till\u00eb, sepse Shp\u00ebtimtari yn\u00eb Jisu Krishti u ofroi nx\u00ebn\u00ebsve Misterin e Falenderimit Hyjnor, duke i k\u00ebshilluar, q\u00eb ata dhe pasuesit e tyre ta kryenin at\u00eb n\u00eb kujtim t\u00eb Tij. Darka kishte nj\u00eb m\u00ebnyr\u00eb teleturgjike t\u00eb p\u00ebrcaktuar. Sjelljen rrotull potirit, i cili kishte brenda ver\u00eb dhe uj\u00eb, larjen e duarve, lutjet e falenderimit, rr\u00ebfimi historik i fest\u00ebs, pjes\u00eb nga psallmet e Davidit dhe p\u00ebrfundonte me shp\u00ebrndarjen e buk\u00ebs. Jisui mori nj\u00eb cop\u00eb buk\u00eb dhe u tha dishepujve: Merrni e hani, ky \u00ebsht\u00eb trupi im dhe pini prej k\u00ebti se \u00ebsht\u00eb gjaku im duke themeluar misterin e Eukaristis\u00eb Hyjnore. \u00a0Krishti n\u00eb k\u00ebt\u00eb rast flet p\u00ebr gjakun e tij, q\u00eb do t\u00eb derdhej kur ta kryq\u00ebzonin. Pas p\u00ebrfundimit t\u00eb ngr\u00ebnies ngrit\u00ebn potirin e bekuar. Ngritja e potirit simbolizon Kungimin e Shenjt\u00eb. Pasi p\u00ebrfunduan dark\u00ebn mistike, dishepujt bashk\u00eb me Krishtin k\u00ebnduan psallmet 115 dhe 118. Ark. Rest. At. Theologos, Ikona, Njohuri dhe shpjegim teologjik, (Dispens\u00eb).
[19] – N\u00eb sken\u00ebn e kryq\u00ebzimit, n\u00eb qend\u00ebr shohim Krishtin e kryq\u00ebzuar, t\u00eb mb\u00ebshtjell\u00eb me nj\u00eb rrob\u00eb t\u00eb bardh\u00eb. Ai paraqitet i pajet\u00eb, me sy t\u00eb byllur dhe me kok\u00ebn e anuar nga e djathta. Koka e Tij \u00ebsht\u00eb e kthyer nga ata q\u00eb qen\u00eb n\u00eb \u00e7astin e kryq\u00ebzimit, nga ata q\u00eb e desh\u00ebn dhe nga ata q\u00eb thirr\u00ebn kryq\u00ebzojeni. Syt\u00eb e Tij jan\u00eb t\u00eb mbyllur dhe gjaku i rrjedh nga balli, nga duart dhe nga brinja e shpuar. Kryqi \u00ebsht\u00eb vendosur n\u00eb shk\u00ebmbijt\u00eb e Golgothas\u00eb, ku n\u00eb nj\u00eb zgav\u00ebr posht\u00eb tij \u00ebsht\u00eb nj\u00eb kafk\u00eb, mbi t\u00eb cil\u00ebn pikon gjaku i Krishtit. Ajo \u00ebsht\u00eb kafka e Adamit, q\u00eb sipas tradit\u00ebs, vdiq dhe u varros aty. Duart e Krishtit jan\u00eb t\u00eb shtrira n\u00eb kryq, me p\u00ebll\u00ebmb\u00ebt e hapura, si t\u00eb jet\u00eb, duke u lutur. Mbishkrimi n\u00eb tabel\u00ebn sip\u00ebr kryqit I.N.B.I do t\u00eb thot\u00eb: "Jisui Nazaretasi Mbret i Judenjve". Majtas Kryqit q\u00ebndron Hyjlind\u00ebsja, s\u00eb bashku me grat\u00eb miroprur\u00ebse. Ajo q\u00ebndron n\u00eb k\u00ebmb\u00eb dhe me nj\u00ebr\u00ebn dor\u00eb t\u00eb mb\u00ebshtetur n\u00eb faqe. N\u00eb an\u00ebn tjet\u00ebr t\u00eb kryqit \u00ebsht\u00eb Joani. Me kok\u00ebn e p\u00ebrulur dhe fytyr\u00ebn e d\u00ebrrmuar nga dhimbja, ai merr pjes\u00eb n\u00eb dram\u00ebn e kryq\u00ebzimit. Pas Joanit shohim kryeqind\u00ebshin Longin me veshje ushtarake, i cili drejtoi kryq\u00ebzimin. Prania e tij n\u00eb ikon\u00eb jan\u00eb mjaft dometh\u00ebn\u00ebse. Ai \u00ebsht\u00eb d\u00ebshmitar okular i kryq\u00ebzimit. Longini ishte fare pran\u00eb kryqit dhe e d\u00ebgjoi Krishtin t\u00eb lutet: "O At\u00eb, fali ata, se s\u2019din\u00eb se \u00e7\u2019b\u00ebjn\u00eb". N\u00eb at\u00eb \u00e7ast, toka u l\u00ebkund dhe shk\u00ebmbijt\u00eb u plas\u00ebn. Kryeqind\u00ebshi dhe ushtar\u00ebt e tij, kur pan\u00eb t\u00ebrmetin, than\u00eb: "Me t\u00eb v\u00ebrtet\u00eb ky \u00ebsht\u00eb Biri i Per\u00ebndis\u00eb" (Mateu 27:51). N\u00eb ikon\u00eb paraqiten edhe murret e Jerusalemit. \u00cbsht\u00eb Jerusalemi i Ri, q\u00eb u ndri\u00e7ua me drit\u00ebn e Krishtit, ashtu si\u00e7 na e paraqisin edhe himnet e Pashk\u00ebs: \u201cNdri\u00e7ohu, ndri\u00e7ohu, o Jerusalem i ri, se lavdia e Zotit p\u00ebrmbi ty ka lindur sot\u2026\u2019\u2019. Andrea Llukani, Ikona e kryq\u00ebzimit, Ngjallja, prill 1999, faqe 8; Andrea Llukani, Ikonografia, Trifon Xhagjika, Tiran\u00eb, 2018, faqe 47-49; Ark. Rest. At. Theologos, Ikona, Njohuri dhe shpjegim teologjik, (Dispens\u00eb); \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u03c5 \u0393\u03ba\u03bf\u03c4\u03c3\u03b7, \u039f \u03bc\u03c5\u03c3\u03c4\u03b9\u03ba\u03bf\u03c2 \u03ba\u03bf\u03c3\u03bc\u03bf\u03c2 \u03c4\u03c9\u03bd \u03b2\u03c5\u03b6\u03b1\u03bd\u03c4\u03b9\u03bd\u03c9\u03bd \u03b5\u03b9\u03ba\u03bf\u03bd\u03c9\u03bd, \u0391\u03c0\u03bf\u03c3\u03c4\u03bf\u03bb\u03b9\u03ba\u03b7 \u0394\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1, \u0391\u03b8\u03ae\u03bd\u03b1, 1995, \u03c3\u03b5\u03bb. 88-90.
[20] -Krishti gjendet i vdekur p\u00ebrmbi Kryq. Or\u00ebt kalojn\u00eb. Dielli \u00ebsht\u00eb duke per\u00ebnduar. Papritur, n\u00eb kodr\u00ebn e Golgothas\u00eb vijn\u00eb e duken heronjt\u00eb e besimit dhe t\u00eb dashuris\u00eb s\u00eb Krishtit. Ata vijn\u00eb p\u00ebr t\u00eb b\u00ebr\u00eb detyr\u00ebn e tyre fisnike ndaj t\u00eb vdekurit. Ata nuk druhen, nuk kan\u00eb frik\u00eb por vijn\u00eb me guxim. I pari \u00ebsht\u00eb Josifi nga qyteti i Arimathes\u00eb. Ai kishte pasuri t\u00eb madhe si dhe pozit\u00eb t\u00eb lart\u00eb shoq\u00ebrore. Shquhej p\u00ebr fisnik\u00ebrin\u00eb e karakterin e tij. Ishte i njohur tek paria dhe pushteti, madje deri tek Pilati. Josifi pra, mori vendimin q\u00eb t\u00eb shkonte tek Pilati, p\u00ebr ti k\u00ebrkuar trupin e Jisu Krishtit p\u00ebr ta varrosur. Lypsej guxim dhe heroiz\u00ebm sepse mund t\u00eb rrezikohej t\u00eb d\u00ebnohej edhe me vdekje. Pilati, pasi u sigurua prej kryeqind\u00ebshit q\u00eb Krishti kishte vdekur, ia dor\u00ebzoi at\u00eb Josifit, duke e lejuar q\u00eb ta merrte. Josifi i mall\u00ebngjyer largohet prej Pilatit dhe bleu t\u00eb gjitha gj\u00ebrat q\u00eb nevojiteshin p\u00ebr nj\u00eb varrim. Bashk\u00eb me Josifin vijn\u00eb edhe disa gra. Midis grave miraprur\u00ebse ishte edhe n\u00ebna e Zotit. Kjo pra ishte shoq\u00ebria e shenjt\u00eb q\u00eb teksa dielli per\u00ebndonte, u ngjit n\u00eb Golgothan\u00eb e frikshme dhe me duart q\u00eb u dridheshin prej mall\u00ebngjimit e zbrit\u00ebn Krishtin prej Kryqit, i lan\u00eb plag\u00ebt, e mb\u00ebshtoll\u00ebn me nj\u00eb \u00e7ar\u00e7af t\u00eb bardh\u00eb trupin e Tij t\u00eb shenjt\u00eb, e me nderim e vun\u00eb n\u00eb nj\u00eb varr t\u00eb zbraz\u00ebt, t\u00eb gdhendur n\u00eb shk\u00ebmb.\u00a0
[21] -Figura kryesore n\u00eb sken\u00ebn \u201cZbritja n\u00eb had\u201d \u00ebsht\u00eb Krishti, i cili paraqitet veshur me t\u00eb bardha p\u00ebr t\u00eb treguar Hyjnin\u00eb e Tij. Nj\u00eb aureol\u00eb e rrethon t\u00eb t\u00ebrin, e cila simbolizon drit\u00ebn e lavdishme. Krishti ka thyer portat e hadit, duke shkelur vdekjen. N\u00ebn k\u00ebmb\u00ebt e Krishtit jan\u00eb dyert e shkallmuara t\u00eb hadit, gjithashtu edhe ky\u00e7et e thyer t\u00eb k\u00ebtyre dyerve. Pjesa e sip\u00ebrme e ikon\u00ebs ka ngjyra t\u00eb \u00e7elura, nd\u00ebrsa pjesa e poshtme paraqet nj\u00eb grop\u00eb t\u00eb err\u00ebt. Adami \u00ebsht\u00eb si nj\u00eb plak thinjosh, t\u00eb cilin Krishti po e nxjerr prej varri, duke e t\u00ebrhequr me dor\u00ebn e djatht\u00eb. Pas Adamit \u00ebsht\u00eb Eva, t\u00eb cil\u00ebn Krishti e ngjalli nga hadi. Eva paraqitet me rrob\u00eb t\u00eb kuqe dhe n\u00eb k\u00ebmb\u00eb, duke par\u00eb at\u00eb q\u00eb po ndodh. Pas Krishtit jan\u00eb t\u00eb drejt\u00ebt e Dhiat\u00ebs s\u00eb Vjet\u00ebr si mbreti David, mbreti Solomon etj. Ata jan\u00eb me veshje mbret\u00ebrore dhe me kuror\u00eb n\u00eb kok\u00eb. Pas Ev\u00ebs jan\u00eb t\u00eb drejt\u00ebt e Dhiat\u00ebs s\u00eb Re. N\u00eb krah t\u00eb saj \u00ebsht\u00eb Joan Pararend\u00ebsi, Sh\u00ebn Josifi etj. Krishti q\u00ebndron triumfues sip\u00ebr portave t\u00eb thyera t\u00eb mbret\u00ebris\u00eb s\u00eb hadit. Zbritja e Krishtit n\u00eb had tregohet te letra e Par\u00eb e Petros (I Petros 3:19). \u201cKrishti shkoi dhe u predikoi shpirtrave n\u00eb burg\u201d. Shpirtrat jan\u00eb t\u00eb vdekurit, nd\u00ebrsa burgu \u00ebsht\u00eb hadi. Gjithashtu te Veprat e Apostujve (2:31) n\u00eb predikimin q\u00eb mbajti n\u00eb dit\u00ebn e pendikostis\u00eb apostull Petro flet p\u00ebr Ngjalljen e Krishtit. Ark. Rest. At. Theologos, Ikona, Njohuri dhe shpjegim teologjik, (Dispens\u00eb). Andrea Llukani, Ikonografia, Trifon Xhagjika, Tiran\u00eb, 2018, faqe 50-51; Mary Paloumpis Hallick, Historia e ikonave, Botimet "Ngjallja", Tiran\u00eb, 2018, faqe 68-69; \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u03c5 \u0393\u03ba\u03bf\u03c4\u03c3\u03b7, \u039f \u03bc\u03c5\u03c3\u03c4\u03b9\u03ba\u03bf\u03c2 \u03ba\u03bf\u03c3\u03bc\u03bf\u03c2 \u03c4\u03c9\u03bd \u03b2\u03c5\u03b6\u03b1\u03bd\u03c4\u03b9\u03bd\u03c9\u03bd \u03b5\u03b9\u03ba\u03bf\u03bd\u03c9\u03bd, \u0391\u03c0\u03bf\u03c3\u03c4\u03bf\u03bb\u03b9\u03ba\u03b7 \u0394\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1, \u0391\u03b8\u03ae\u03bd\u03b1, 1995, \u03c3\u03b5\u03bb. 97-98.
[22] -Historia e Ngjitjes n\u00eb qiell t\u00eb Krishtit (Analipsit) tregohet te Veprat e Apostujve (1:3-11). Analipsi kremtohet dyzet\u00eb dit\u00eb pas pashk\u00ebs. N\u00eb ikon\u00ebn e Analipsit figura kryesore \u00ebsht\u00eb Krishti, i cili \u00ebsht\u00eb duke u ngjitur n\u00eb qiell. Krishti \u00ebsht\u00eb veshur me t\u00eb bardha p\u00ebr t\u00eb treguar drit\u00ebn e lavdishme t\u00eb Hyjnis\u00eb s\u00eb Tij. Ai \u00ebsht\u00eb brenda nj\u00eb aureole n\u00eb form\u00eb bananeje. Aureola simbolizon qiejt dhe duket sikur mbahet prej engj\u00ebjve. Krishti nuk ka nevoj\u00eb p\u00ebr ndihm\u00ebn e tyre. Ai ngjitet n\u00eb qiej me fuqin\u00eb e tij, nd\u00ebrsa engj\u00ebjt e lavd\u00ebrojn\u00eb at\u00eb. Krishti me dor\u00ebn e djatht\u00eb bekon t\u00eb pranishmit dhe u premton se do t\u2019u d\u00ebrgoj\u00eb Shpirtin e Shenjt\u00eb. N\u00eb dor\u00ebn e majt\u00eb Krishti, mban nj\u00eb pergamen\u00eb, q\u00eb \u00ebsht\u00eb symbol i m\u00ebsimdh\u00ebnies. Figura qendrore n\u00eb pjes\u00ebn e poshtme t\u00eb ikon\u00ebs \u00ebsht\u00eb Hyjlind\u00ebsja. Pran\u00eb saj jan\u00eb dy figura engj\u00ebllore. M\u00ebnyra si i mban duart, tregon se po lutet. Hyjlind\u00ebsja q\u00ebndron e qet\u00eb. Ajo \u00ebsht\u00eb e rrethuar nga dishepujt e Krishtit, q\u00eb paraqiten duke biseduar dhe duke par\u00eb Krishtin, q\u00eb \u00ebsht\u00eb duke u ngritur n\u00eb qiell. Hyjlind\u00ebsja dhe dishepujt p\u00ebrb\u00ebjn\u00eb kish\u00ebn e Krishtit. Analipsi ndodhi n\u00eb Malin e Ullinjve, prandaj n\u00eb sfondin e ikon\u00ebs jan\u00eb pem\u00ebt e ullirit t\u00eb mbjella n\u00eb tokat shk\u00ebmbore t\u00eb asaj zone. Andrea Llukani, Ikonografia, Trifon Xhagjika, Tiran\u00eb, 2018, faqe 52-53; Mary Paloumpis Hallick, Historia e ikonave, Botimet "Ngjallja", Tiran\u00eb, 2018, faqe 72-73; Ark. Rest. At. Theologos, Ikona, Njohuri dhe shpjegim teologjik, (Dispens\u00eb); \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u03c5 \u0393\u03ba\u03bf\u03c4\u03c3\u03b7, \u039f \u03bc\u03c5\u03c3\u03c4\u03b9\u03ba\u03bf\u03c2 \u03ba\u03bf\u03c3\u03bc\u03bf\u03c2 \u03c4\u03c9\u03bd \u03b2\u03c5\u03b6\u03b1\u03bd\u03c4\u03b9\u03bd\u03c9\u03bd \u03b5\u03b9\u03ba\u03bf\u03bd\u03c9\u03bd, \u0391\u03c0\u03bf\u03c3\u03c4\u03bf\u03bb\u03b9\u03ba\u03b7 \u0394\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1, \u0391\u03b8\u03ae\u03bd\u03b1, 1995, \u03c3\u03b5\u03bb. 103-105.
[23] -Georgios Giakoumis, I. Naos Agiou Georgiou Lesinitsas, ena aksiologo metavizantino mnimio tou proimou 16 ai, ekdhosi Adhelfotita lesinitsioton, Athina, 2001, sel 24-44.
[24] -Andrea Llukani, Jet\u00eb shenjtor\u00ebsh, Trifon Xhagjika, Tiran\u00eb, 2007, faqe 184-185; Andrea Llukani, Sinaksari i madh, Trifon Xhagjika, Tiran\u00eb, 2013, faqe 314-315; \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u03c5 \u0393\u03ba\u03bf\u03c4\u03c3\u03b7, \u039f \u03bc\u03c5\u03c3\u03c4\u03b9\u03ba\u03bf\u03c2 \u03ba\u03bf\u03c3\u03bc\u03bf\u03c2 \u03c4\u03c9\u03bd \u03b2\u03c5\u03b6\u03b1\u03bd\u03c4\u03b9\u03bd\u03c9\u03bd \u03b5\u03b9\u03ba\u03bf\u03bd\u03c9\u03bd, \u0391\u03c0\u03bf\u03c3\u03c4\u03bf\u03bb\u03b9\u03ba\u03b7 \u0394\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1, \u0391\u03b8\u03ae\u03bd\u03b1, 1995, \u03c3\u03b5\u03bb. 130-133.
[25] -Kostandini i Madh ka lindur m\u00eb 27 shkurt t\u00eb vitit 272, nga nj\u00eb familje fisnike iliriane n\u00eb Naissus t\u00eb Dardanis\u00eb. N\u00eb shtator t\u00eb vitit 312, ai pushtoi me leht\u00ebsi qytetet e Italis\u00eb s\u00eb Veriut dhe mb\u00ebrriti n\u00eb rrethinat e Rom\u00ebs, ku Maksenti kishte p\u00ebrqendruar forca t\u00eb m\u00ebdha ushtarake. P\u00ebrpara betej\u00ebs, teksa po v\u00ebshtronte hordhit\u00eb armike, tek ura e Milviut, ndon\u00ebse ishte mesdit\u00eb, Kostandini pa nj\u00eb vegim. N\u00eb qiell u shfaq nj\u00eb kryq, rreth t\u00eb cilit ishte shkruar En tuto nika \u00a0(me k\u00ebt\u00eb do t\u00eb fitosh). Eusebio i Qezares\u00eb na thot\u00eb se po at\u00eb nat\u00eb iu shfaq Krishti n\u00eb \u00ebnd\u00ebrr dhe e urdh\u00ebroi t\u00eb b\u00ebnte nj\u00eb kryq t\u00eb ngjash\u00ebm me at\u00eb q\u00eb kishte par\u00eb n\u00eb vegim dhe ta vendoste n\u00eb flamur\u00ebt q\u00eb paraprinin ushtrin\u00eb, n\u00eb vend t\u00eb shqiponjave perandorake. Shenja e fitores shk\u00eblqeu p\u00ebrs\u00ebri n\u00eb qiell dhe Kostandini besoi me gjith\u00eb shpirt tek Jesu Krishti. Me betej\u00ebn vendimtare t\u00eb Milviut, m\u00eb 28 tetor t\u00eb vitit 312, ishte Kryqi q\u00eb i dha fitoren. Kostandini b\u00ebri nj\u00eb hyrje triumfale n\u00eb Rom\u00eb duke falenderuar Per\u00ebndin\u00eb. Ai urdh\u00ebroi q\u00eb n\u00eb monumentet kryesore t\u00eb qytetit t\u00eb vihej Shenja e Kryqit. Gjithashtu u ngrit edhe nj\u00eb statuj\u00eb e perandorit, e cila e paraqiste at\u00eb duke mbajtur Kryqin n\u00eb dor\u00eb, si shenj\u00eb e fitores dhe emblem\u00eb e autoritetit t\u00eb tij q\u00eb e kishte marr\u00eb nga Krishti. N\u00eb vitet e mbret\u00ebrimit t\u00eb Kostandinit t\u00eb Madh t\u00eb krishter\u00ebt filluan t\u00eb ushtronin lirsh\u00ebm besimin e tyre. Ky perandor p\u00ebr ofert\u00ebn s\u00eb tij t\u00eb madhe u nderua m\u00eb shum\u00eb se \u00e7do tjet\u00ebr dhe iu dha titulli I barabart\u00eb me Apostujt. Kisha Ortodokse e nderon kujtimin e Kostandinit dhe t\u00eb Helen\u00ebs m\u00eb 21maj. Andrea Llukani, Jet\u00eb shenjtor\u00ebsh, Trifon Xhagjika, Tiran\u00eb, 2007, faqe 98-101; Andrea Llukani, Sinaksari i madh, Trifon Xhagjika, Tiran\u00eb, 2013, faqe 154-157; Sinassario vita di Santi dal calendaro liturgico di Grottaferrata, traduce a cura di P. Basilio Intrieri, 2004, pagina 214-215.
[26] -M\u00eb 326 perandoresha Helena, e cila sapo ishte pag\u00ebzuar, nd\u00ebrmori nj\u00eb udh\u00ebtim n\u00eb Palestin\u00eb, gjat\u00eb t\u00eb cilit zbuloi prej nj\u00eb zbulese hyjnore Kryqin ku ishte kryq\u00ebzuar Krishti. Kostandini urdh\u00ebroi q\u00eb n\u00eb at\u00eb vend t\u00eb ngrihej nj\u00eb bazilik\u00eb madh\u00ebshtore dedikuar Ngjalljes, e cila u p\u00ebrurua n\u00eb vitin 355 me rastin e 30-vjetorit t\u00eb mbret\u00ebrimit t\u00eb tij. Gjithashtu Helena vizitoi shum\u00eb vende t\u00eb shenjta dhe nd\u00ebrtoi bazilika n\u00eb Betlehem, n\u00eb Malin e Ullinjve etj. Mbas k\u00ebtij udh\u00ebtimi ajo fjeti n\u00eb mosh\u00ebn 80-vje\u00e7are. Varrimi i saj u b\u00eb n\u00eb Kostandinopoj\u00eb e m\u00eb pas trupi i saj u shpu n\u00eb Rom\u00eb.
[27] -Sh\u00ebn Varvara ishte nj\u00eb vajz\u00eb e re nga Iliupoja e Egjiptit. I ati i Varvar\u00ebs quhej Dioskur dhe ishte nj\u00eb nga pasanik\u00ebt m\u00eb fanatik\u00eb t\u00eb atij vendi. Varvar\u00ebn e kishte vajz\u00eb t\u00eb vetme, prandaj ishte kujdesur q\u00eb asaj t\u2019i jepte edukat\u00eb pagane. Sh\u00ebn Varvara u konvertua rast\u00ebsisht n\u00eb krishterim nga nj\u00eb grua e krishter\u00eb, t\u00eb cil\u00ebn i ati e kishte marr\u00eb si sh\u00ebrb\u00ebtore n\u00eb sht\u00ebpin\u00eb e tij. Ky ndryshim n\u00eb jet\u00ebn e Varvar\u00ebs nuk mbeti pa u v\u00ebn\u00eb re nga i ati dhe si mas\u00eb t\u00eb par\u00eb q\u00eb ai mori ishte izolimi i saj nga rrethi i jasht\u00ebm shoq\u00ebror dhe detyrimi p\u00ebr kryerjen e zakoneve fetare pagane. E detyruar nga kjo gjendje, Varvara u largua fshehurazi nga sht\u00ebpia, por nuk q\u00ebndroi shum\u00eb koh\u00eb e fshehur, sepse i ati e zbuloi dhe pasi e mori n\u00eb sht\u00ebpi, u mundua t\u2019ia mbushte mendjen p\u00ebr t\u00eb hequr dor\u00eb nga krishterimi. Duke par\u00eb q\u00eb ajo q\u00ebndronte e patundur n\u00eb bindjet e saj, ua dor\u00ebzoi autoriteteve. Guvernatori Marcian e mori vet\u00eb n\u00eb pyetje Varvar\u00ebn dhe b\u00ebri shum\u00eb p\u00ebrpjekje p\u00ebr t\u2019ia kthyer mendjen me premtime t\u00eb ndryshme, por sh\u00ebn Varvara q\u00ebndronte gjithmon\u00eb e patundur n\u00eb besimin e Krishtit. M\u00eb n\u00eb fund guvernatori dha vendimin q\u00eb t\u00eb ekzekutohej me prerjen e kok\u00ebs, t\u00eb cil\u00ebn ia preu vet\u00eb i ati. Kisha ortodokse e renditi Varvar\u00ebn n\u00eb radh\u00ebt e d\u00ebshmoreve t\u00eb m\u00ebdha dhe e p\u00ebrkujton m\u00eb 4 dhjetor Dhimit\u00ebr Beduli, Sh\u00ebn Varvara, Ngjallja, dhjetor 1992, faqe 5; Andrea Llukani, Jet\u00eb shenjtor\u00ebsh, Trifon Xhagjika, Tiran\u00eb, 2007, faqe 202-203; Andrea Llukani, Sinaksari i madh, Trifon Xhagjika, Tiran\u00eb, 2013, faqe 345-346; Sinassario vita di Santi dal calendaro liturgico di Grottaferrata, traduce a cura di P. Basilio Intrieri, 2004, pagina 83.
[28] -Sh\u00ebn e Premtja ka lindur n\u00eb Rom\u00eb rreth vitit 117. Prind\u00ebrit e saj Agathoni dhe Polita qen\u00eb besimtar\u00eb dhe t\u00eb pasur. Ndon\u00ebse kishin koh\u00eb q\u00eb qen\u00eb martuar ende nuk kishin f\u00ebmij\u00eb, prandaj i luteshin Per\u00ebndis\u00eb, e cila i d\u00ebgjoi lutjet e tyre. K\u00ebshtu beronja Polita, pas shum\u00eb vitesh lindi vajz\u00eb. At\u00eb dit\u00eb ishte e premte, prandaj foshnj\u00ebn e sapolindur e quajt\u00ebn Parashqevi. Prind\u00ebrit e edukuan f\u00ebmij\u00ebn e tyre sipa normave t\u00eb moralit kristian. N\u00eb mosh\u00ebn 20-vje\u00e7are i vdiq\u00ebn prind\u00ebrit dhe Parashqevia mbeti jetime. Vdekja e prind\u00ebrve nuk e pengoi Parashqevin\u00eb t\u00eb predikonte ungjillin jo vet\u00ebm n\u00eb Rom\u00eb, por edhe n\u00ebp\u00ebr rrethinat e saj. Puna misionare e Parashqevis\u00eb ra n\u00eb sy t\u00eb autoriteteve vendore, t\u00eb cil\u00ebt pasi e kap\u00ebn e torturuan dhe m\u00eb n\u00eb fund e ekzekutuan me prerje t\u00eb kok\u00ebs. Kisha Ortodokse e shpalli shenjtore dhe e kremton m\u00eb 26 korrik. Andrea Llukani, Jet\u00eb shenjtor\u00ebsh, Trifon Xhagjika, Tiran\u00eb, 2007, faqe 143; Andrea Llukani, Sinaksari i madh, Trifon Xhagjika, Tiran\u00eb, 2013, faqe 230.
[29] -D\u00ebshmori i Madh Thedhor Stratilati ka lindur n\u00eb vitin 320 pas Krishtit. Ai ishte nga Efkaita e Azis\u00eb s\u00eb Vog\u00ebl dhe q\u00eb n\u00eb mosh\u00eb t\u00eb re u b\u00eb ushtarak. Ai ishte m\u00eb i dituri nga t\u00eb gjith\u00eb t\u00eb rinjt\u00eb e asaj kohe dhe t\u00eb gjith\u00eb e \u00e7monin p\u00ebr virtytet e tij. Likinio e admironte dhe donte t\u00eb bisedonte me t\u00eb. P\u00ebr ta nderuar ai i dha shenjtit t\u00eb drejt\u00ebn p\u00ebr t\u00eb sunduar Iraklion pa e ditur s\u00eb Theodhori ishte i krishter\u00eb. Sapo mori n\u00ebn pushtetin e tij Iraklion shenjti filloi t\u00eb predikoj\u00eb hapur besimin e krishter\u00eb. Me guxim predikoi se Krishti \u00ebsht\u00eb Per\u00ebndia e v\u00ebrtet\u00eb. Me an\u00eb t\u00eb m\u00ebsimit t\u00eb tij shum\u00eb pagan\u00eb u bind\u00ebn se Krishti \u00ebsht\u00eb Per\u00ebndia e v\u00ebrtet\u00eb dhe u pag\u00ebzuan. Kaq i madh ishte aktiviteti i tij saq\u00eb pothuajse i gjith\u00eb Iraklio u b\u00eb i krishter\u00eb.
[30] -Nikolla ka lindur n\u00eb vitin 270 pas Krishtit n\u00eb qytetin Paratara t\u00eb Azis\u00eb s\u00eb Vog\u00ebl nga nj\u00eb familje fisnike. N\u00eb mosh\u00eb t\u00eb re ai mbeti jetim dhe zot\u00ebronte nj\u00eb pasuri t\u00eb madhe, t\u00eb cil\u00ebn e p\u00ebrdori p\u00ebr vepra bamir\u00ebsie. I dh\u00ebn\u00eb me mish e me shpirt pas fes\u00eb s\u00eb krishter\u00eb, Nikolla vizitoi vendet e shenjta dhe pasi u kthye n\u00eb atdhe u dor\u00ebzua prift. Me vdekjen e Kryepiskopit t\u00eb Mir\u00ebs s\u00eb Likis\u00eb, klerik\u00ebt zgjodh\u00ebn nj\u00ebz\u00ebri Nikoll\u00ebn n\u00eb vend t\u00eb tij. Gjat\u00eb jet\u00ebs baritore Kryepiskop Nikolla ngriti nj\u00eb s\u00ebr\u00eb institucionesh bamir\u00ebsie, si sht\u00ebpi p\u00ebr t\u00eb varf\u00ebrit dhe jetim\u00ebt, spitale p\u00ebr t\u00eb s\u00ebmur\u00ebt, sht\u00ebpi p\u00ebr pleq etj. Kryepiskopi i Mir\u00ebs s\u00eb Likis\u00eb Nikolla ka marr\u00eb pjes\u00eb n\u00eb Sinodin I Ekumenik t\u00eb Nikes\u00eb, ku mbrojti me zell m\u00ebsimin e v\u00ebrtet\u00eb t\u00eb kish\u00ebs. Sh\u00ebn Kolli nd\u00ebrroi jet\u00eb n\u00eb mosh\u00eb t\u00eb thyer n\u00eb Mira m\u00eb 6 dhjetor 343. Lipsani i tij i shenjt\u00eb ndodhet n\u00eb kish\u00ebn e Sh\u00ebn Nikoll\u00ebs n\u00eb qytetin e Barit n\u00eb Itali. Sh\u00ebn Nikolla \u00ebsht\u00eb shenjti q\u00eb mbron peshkatar\u00ebt dhe marinar\u00ebt, f\u00ebmij\u00ebt dhe vajzat beqare, nx\u00ebn\u00ebsit e shkollave, farmacist\u00ebt, tregtar\u00ebt etj. Kulti i sh\u00ebn Kollit u p\u00ebrhap me shpejt\u00ebsi n\u00eb Evrop\u00eb. Prej emigrant\u00ebve holandez\u00eb u d\u00ebrgua n\u00eb Amerik\u00eb me emrin Santa Klaus, prej nga lindi edhe legjenda e plakut t\u00eb Vitit t\u00eb Ri. Sh\u00ebn Nikolla ka hyr\u00eb n\u00eb bot\u00ebn e f\u00ebmij\u00ebve evropian\u00eb si njeriu (Santa Claus) q\u00eb sjell dhuratat e Vitit t\u00eb Ri. Sh\u00ebn Nikolla ose Santa Claus \u00ebsht\u00eb shenjti m\u00eb i dashur p\u00ebr f\u00ebmij\u00ebt, gjithashtu ai \u00ebsht\u00eb mbrojt\u00ebs i detar\u00ebve, udh\u00ebtar\u00ebve dhe endacak\u00ebve.\u00a0
[31]-Pararend\u00ebsi i ftonte njer\u00ebzit t\u00eb pendoheshin e t\u00eb pag\u00ebzoheshin, si parakusht p\u00ebr t\u00eb hyr\u00eb n\u00eb Mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb. Pendohuni, sepse Mbret\u00ebria e Qiejve \u00ebsht\u00eb e af\u00ebrt, predikonte Joani. Profeti Isaia prej vitesh kishte profetizuar: "Joani \u00ebsht\u00eb nj\u00eb z\u00eb q\u00eb bu\u00e7et n\u00eb shkret\u00ebtir\u00eb". Ungjillor Mateu p\u00ebrshkruan thjesht\u00ebsin\u00eb, varf\u00ebrin\u00eb dhe jet\u00ebn asketike t\u00eb Joanit: "Vishej me nj\u00eb rrob\u00eb leshi t\u00eb deves\u00eb dhe me nj\u00eb brez l\u00ebkure, ai ushqehej me karkaleca dhe mjalt\u00eb\u201d (Math. 3:4). Predikimi i Pararend\u00ebsit u p\u00ebrkiste interesave mbar\u00ebnjer\u00ebzore: \u201cAi q\u00eb ka dy tunika le t\u2019i ndaj\u00eb me at\u00eb q\u00eb s\u2019ka dhe ai q\u00eb ka t\u00eb haj\u00eb le t\u00eb veproj\u00eb k\u00ebshtu\u201d (Lluka 3:11). Mjaft njer\u00ebz i d\u00ebgjonin predikimet e tij dhe pag\u00ebzoheshin n\u00eb lumin Jordan, duke rr\u00ebfyer m\u00ebkatet e tyre. Pag\u00ebzimi i Pararend\u00ebsit, ishte parap\u00ebrgatitja p\u00ebr ardhjen e Mesis\u00eb. "Un\u00eb po ju pag\u00ebzoj me uj\u00eb p\u00ebr pendim, por ai q\u00eb vjen pas meje \u00ebsht\u00eb m\u00eb i fort\u00eb se un\u00eb dhe un\u00eb nuk jam i denj\u00eb as t'i mbaj sandalet atij, ai do t\u2019ju pag\u00ebzoj\u00eb me Frym\u00ebn e Shenjt\u00eb\u2019\u2019 (Math.3:11). Jesui erdhi nga Galileja n\u00eb Jordan p\u00ebr t\u2019u pag\u00ebzuar te Joani, i cili d\u00ebshmoi duke th\u00ebn\u00eb: \u201cE pash\u00eb Frym\u00ebn duke zbritur nga qielli si nj\u00eb p\u00ebllumb dhe ndenji mbi t\u00eb\u2019\u2019. Un\u00eb e njihja, por ai q\u00eb m\u00eb d\u00ebrgoi t\u00eb pag\u00ebzoj me uj\u00eb m\u00eb tha: \u201cAi mbi t\u00eb cilin do t\u00eb shikosh se zbret Fryma dhe q\u00ebndron mbi t\u00eb \u00ebsht\u00eb ai q\u00eb pag\u00ebzon me Frym\u00ebn e Shenjt\u00eb\u2019\u2019 (Joani 1, 32\u201333).
[32] -Sh\u00ebn Marina ishte nga Antiokia i Pisidis\u00eb nj\u00eb qytet n\u00eb Azin\u00eb e Vog\u00ebl dhe ka jetuar n\u00eb koh\u00ebn e perandorit Klaudi II. E \u00ebma e saj kishte vdekur pak dit\u00eb pasi e kishte lindur k\u00ebshtu q\u00eb ajo mbeti n\u00ebn kujdesin e babait t\u00eb vet i cili quhej Edes dhe ishte jo vet\u00ebm pagan por edhe prift i idhujve. Ky ia besoi vajz\u00ebn q\u00eb ta rriste e t\u2019ia edukonte nj\u00eb gruaje tjet\u00ebr e cila banonte n\u00eb nj\u00eb \u00e7iflig jasht\u00eb qytetit. Marina e vog\u00ebl kishte trash\u00ebguar prej n\u00ebn\u00ebs s\u00eb saj cil\u00ebsi t\u00eb mira, cil\u00ebsi q\u00eb me an\u00ebn e gruas q\u00eb e rriti u shtuan dhe u thelluan. Ajo grua kishte nj\u00eb nd\u00ebrgjegje t\u00eb past\u00ebr dhe t\u00eb zhvilluar. Bashk\u00eb me k\u00ebt\u00eb grua u katekizmua dhe u b\u00eb e krishter\u00eb edhe Marina e vog\u00ebl e cila n\u00eb k\u00ebt\u00eb koh\u00eb ishte pothuaj 12 vje\u00e7. Babait t\u00eb saj Marina e vog\u00ebl nuk i tregoi gj\u00eb p\u00ebr k\u00ebt\u00eb pun\u00eb. Ajo falej rregullisht dhe me zem\u00ebr, kungohej sa her\u00eb q\u00eb e donte nevoja dhe pasi m\u00eb p\u00ebrpara pendohej dhe rr\u00ebfehej. Si u b\u00eb 14 vje\u00e7 e pa t\u00eb arsyeshme se nuk duhej t\u2019ia fshihte m\u00eb k\u00ebt\u00eb pun\u00eb babait, k\u00ebshtu q\u00eb nj\u00eb dit\u00eb kur erdhi ai p\u00ebr ta par\u00eb i tha se si u b\u00eb e krishter\u00eb dhe e luti q\u00eb edhe ai ta pranonte k\u00ebt\u00eb fe. Kur e d\u00ebgjoi Edesi k\u00ebt\u00eb gj\u00eb u trondit pa mas\u00eb. Pasi me qortime, me lutje dhe k\u00ebrc\u00ebnime nuk mundi ta kthente Marin\u00ebn p\u00ebrs\u00ebri n\u00eb fen\u00eb pagane iku duke e mallkuar dhe duke i th\u00ebn\u00eb se kjo sjellje e kishte d\u00ebshp\u00ebruar pa mas\u00eb dhe kishte b\u00ebr\u00eb q\u00eb t\u00eb mos e njihte m\u00eb p\u00ebr bij\u00eb. Ca muaj m\u00eb von\u00eb hyn\u00eb n\u00eb Antioki qeveritari Olivri i shoq\u00ebruar edhe nga nj\u00eb kompani kalor\u00ebsie. Rast\u00ebsisht ky pa n\u00eb rrug\u00eb Marin\u00ebn, bukuria e se cil\u00ebs ishte jasht\u00eb \u00e7do p\u00ebrshkrimi dhe b\u00ebri q\u00eb qeveritari t\u00eb shtangej. T\u00eb nes\u00ebrmen d\u00ebrgoi disa njer\u00ebz \u00a0n\u00eb sht\u00ebpin\u00eb e Marin\u00ebs q\u00eb t\u2019i thonin t\u00eb p\u00ebrgatitej shpejt e shpejt se e donte qeveritari. Dhe ajo si u fal me zem\u00ebr te Zoti, u nis pas t\u00eb d\u00ebrguarve. Olivri kur e pa mbeti m\u00ebse i g\u00ebzuar. Ai i tha Marin\u00ebs se kishte p\u00ebr q\u00ebllim ta merrte p\u00ebr grua. Sh\u00ebn Marina nuk pranoi dhe deklaroi se ishte e krishter\u00eb. Olivri u mundua ta bindte Marin\u00ebn duke z\u00ebn\u00eb n\u00ebp\u00ebr goj\u00eb nj\u00eb nga nj\u00eb t\u00ebr\u00eb nderimet, k\u00ebnaq\u00ebsit\u00eb \u00a0q\u00eb do t\u00eb kishte po t\u00eb b\u00ebhej gruaja e tij. Por kur pa se ajo nuk nd\u00ebrronte mendim por q\u00ebndronte e pathyer n\u00eb besimin e Krishtit, urdh\u00ebroi ta \u00e7onin n\u00eb burg. Por me nj\u00eb urdh\u00ebr tjet\u00ebr t\u00eb fsheht\u00eb Marina u \u00e7ua n\u00eb vendin e vdekjes. Ajo tha lutjen e saj t\u00eb fundit n\u00eb tok\u00eb dhe pastaj xhelati duke i prer\u00eb kryet e kuror\u00ebzoi me kuror\u00ebn e d\u00ebshmores. Kujtimin e saj e kremtojm\u00eb m\u00eb 17 korrik. Andrea Llukani, Jet\u00eb shenjtor\u00ebsh, Trifon Xhagjika, Tiran\u00eb, 2007, faqe 138-139; Andrea Llukani, Sinaksari i madh, Trifon Xhagjika, Tiran\u00eb, 2013, faqe 220-222; Sinassario vita di Santi dal calendaro liturgico di Grottaferrata, traduce a cura di P. Basilio Intrieri, 2004, pagina 258-259.
[33] -Stefani ishte jude, nx\u00ebn\u00ebs i m\u00ebsuesit t\u00eb d\u00ebgjuar t\u00eb ligjit Gamaliel. K\u00ebt\u00eb njeri t\u00eb bekuar e zgjodhi populli besimtar i Jerusalemit p\u00ebr dhjak, t\u00eb parin midis t\u00eb shtat\u00ebve. K\u00ebshtu shum\u00eb judej u kthyen n\u00eb t\u00eb krishter\u00eb, por t\u00eb tjer\u00eb joshpres\u00ebtar\u00eb u zem\u00ebruan nga nj\u00eb predikim i Stefanit dhe e \u00e7uan n\u00eb k\u00ebshillin e prift\u00ebrinjve q\u00eb t\u00eb d\u00ebnohej sepse nuk mund\u00ebn t\u00eb kund\u00ebrshtonin fuqin\u00eb dhe men\u00e7urin\u00eb e Shpirtit t\u00eb Shenjt\u00eb me an\u00ebn e t\u00eb cilit fliste. Shum\u00eb d\u00ebshmitar\u00eb t\u00eb rrem\u00eb e akuzuan shenjtin p\u00ebr ndryshim t\u00eb zakoneve dhe ligjeve t\u00eb shenjta t\u00eb Moisiut. Kur u k\u00ebrkua nga Stefani q\u00eb t\u00eb mbrohej nga akuzat, ai n\u00eb vend t\u00eb apologjis\u00eb mbajti predikim lidhur me figur\u00ebn e Moisiut dhe Dhiat\u00ebs s\u00eb Vjet\u00ebr dhe n\u00eb fund tha: \u201cGjithnj\u00eb e kund\u00ebrshtoni ju Shpirtin e Shenjt\u00eb, ashtu si prind\u00ebrit tuaj. Cilin nga profet\u00ebt p\u00ebrndoq\u00ebn gjysh\u00ebrit tuaj dhe vran\u00eb ata q\u00eb paralajm\u00ebruan ardhjen e Mesias t\u00eb cilit ju tani i jeni b\u00ebr\u00eb tradh\u00ebtar dhe vras\u00ebs? Ju q\u00eb mor\u00ebt ligjin q\u00eb urdh\u00ebroi Per\u00ebndia me an\u00ebn e engj\u00ebjve dhe nuk e ruajt\u00ebt?\u201d. Judejt\u00eb e nxor\u00ebn jasht\u00eb qytetit dhe filluan ta q\u00ebllonin me gur\u00eb. Shenjti duke u lutur dhe duke ftuar Zotin p\u00ebr t\u2019ia marr\u00eb shpirtin, u martirizua. Andrea Llukani, J\u00ebt\u00eb shenjtor\u00ebsh, Trifon Xhagjika, Tiran\u00eb, 2007, faqe 217; Andrea Llukani, Sinaksari i madh, Trifon Xhagjika, Tiran\u00eb, 2013, faqe 369; Sinassario vita di Santi dal calendaro liturgico di Grottaferrata, traduce a cura di P. Basilio Intrieri, 2004, pagina 104.
[34] -Spiridhoni ka lindur n\u00eb vitin 270 n\u00eb Trimithund\u00eb t\u00eb Qipros. Ai ishte nj\u00eb bari i thjesht\u00eb. Spiridhoni ishte i martuar me nj\u00eb grua shpres\u00ebtare, me t\u00eb cil\u00ebn lindi disa f\u00ebmij\u00eb. E shoqja i vdiq her\u00ebt dhe me rritjen dhe edukimin e f\u00ebmij\u00ebve u mor vet\u00eb Spiridhoni. Nga k\u00ebrkesat dhe d\u00ebshirat e bashkatdhetar\u00ebve t\u00eb vet u dor\u00ebzua meshtar. Kur mbeti i lir\u00eb froni episkopal i Trimithund\u00ebs, sinodi i shenjt\u00eb e zgjodhi at\u00eb. N\u00eb Sinodin I Ekumenik t\u00eb Nikeas (325) Sh\u00ebn Spiridhoni me an\u00ebn e nj\u00eb mrekullie shp\u00ebrb\u00ebri nj\u00eb tjegull n\u00eb komponent\u00ebt p\u00ebrb\u00ebr\u00ebs t\u00eb saj: balt\u00eb, uj\u00eb dhe zjarr. K\u00ebt\u00eb mrekulli e b\u00ebri p\u00ebr t\u2019u paraqitur heretik\u00ebve arianist\u00eb dogm\u00ebn e Trinis\u00eb s\u00eb Shenjt\u00eb (nj\u00eb substanc\u00eb n\u00eb tre hipostaza). Sh\u00ebn Spiridhoni ka kryer shum\u00eb mrekulli. Ai sh\u00ebronte t\u00eb demonizuarit dhe t\u00eb s\u00ebmur\u00ebt. Nj\u00eb prej tyre ka qen\u00eb edhe perandori Konstand (337-361). Spiridhoni nd\u00ebrroi jet\u00eb n\u00eb mosh\u00eb t\u00eb kaluar. Lipsanet e tij t\u00eb shenjta gjenden n\u00eb Korfuz. Andrea Llukani, Korfuzi ka t\u00eb zon\u00eb Sh\u00ebn Spiridhon\u00eb, Le Radici, Anno 16, n.2, Giugno 2018, pagina 11; Andrea Llukani, Jet\u00eb shenjtor\u00ebsh, Trifon Xhagjika, Tiran\u00eb, 2007, faqe 209; Andrea Llukani, Sinaksari i madh, Trifon Xhagjika, Tiran\u00eb, 2013, faqe 355; Sinassario vita di Santi dal calendaro liturgico di Grottaferrata, traduce a cura di P. Basilio Intrieri, 2004, pagina 88-89.
[35] -Georgios Giakoumis, I. Naos Agiou Georgiou Lesinitsas, ena aksiologo metavizantino mnimio tou proimou 16 ai, ekdhosi Adhelfotita lesinitsioton, Athina, 2001, sel 44-56.
[36] -Mbrojtja e monumenteve, Botim i Institutit t\u00eb Monumenteve t\u00eb Kultur\u00ebs, Tiran\u00eb, 1974, faqe 46; Trash\u00ebgimia Kulturore akte ligjore dhe n\u00ebnligjore, Ministria e Kultur\u00ebs, Rinis\u00eb dhe Sporteve, Tiran\u00eb, 2003, faqe 81.
Autori: A. LLUKANI
MEDIA NGJALLJA, 19.12.2025<\/p>\n