Here is a Marian icon, still with its discolored varnish:
I hope you recognize it as the left panel from a three-panel Deisis set of icons. As you will recall, the central icon in such a set is the image of the “Lord Almighty,” and the right panel is John the Forerunner, or John the Baptist as he is called in the West.
The image shows Mary approaching Jesus, acting as go-between in praying for the world (and in the mind of the believer, approaching Jesus with the prayers of the person praying before the icon).
We should take a look at her scroll in this type, because it has a common inscription that you should add to your repertoire of standard texts. It reads (put into modern Cyrillic):
Владыко Многомилостиве, Господи Иисусе Христе, Сыне и Боже Мой,
Vladuiko Mnogomilostive, Gospodi Iisuse Khriste, Suine I Bozhe Moi,
“Master -most-gracious, Lord Jesus Christ, Son and God of-me,
приклони ко Мне ухо Твое, ибо аз молю за мир.
prikloni ko Mne ykho Tvoe, ibo az moliu za mir.
bend to me ear of-you, for I pray for [the] world.”
In normal English,
“Master most gracious, Lord Jesus Christ, My Son and my God, incline your ear to me, for I pray for the world.”
You can see that several words are abbreviated in the icon text, as is common. This “left panel” type of Mary is of course just a smaller form of her image in the more detailed Desis icon found in a church iconostasis (the big icon screen separating congregation from altar in Russian Orthodox Churches). But this type is also very closely related to the image of Mary in the type known as the Bogoliubskaya: There are several Bogoliubskaya variants, depending on figures added to the right of Mary. In the example shown here, there are several saints associated with Moscow, such as the four Metropolitans of Moscow Petr (Peter), Alexiy, Iona (Jonah), and Filipp (Philip) as well as the Holy Fool Alexiy, Man of God.
Added at the top are the two popular saints and patrons of horses, Flor and Lavr (Florus and Laurus) The “Moscow” saints give this Bogoliubskaya variant the secondary name “Moskovskaya” — “Of Moscow.” So this is the “Moscow” variant of the Bogoliubskaya type. But look at Mary’s scroll. It begins exactly the same as the Marian “left panel” icon, only in this example it is shortened for reasons of space, and every word except mnogolostivе is abbreviated:
Владыко Многомилостивый, Господи Иисусе Христ[е]…
“Master most-gracious, Lord Jesus Christ….
If we look at the right panel from this Deisis set, we find it is the standard type of John the Forerunner:
John is holding a scroll with one of the two most common texts used not only in this right-panel type but also in icons of John in general. It is:
Покáйтеся, прибли́жибося цáрствiе небéсное…
Pokaitesya, priblizhibosya tsarstvie nebesnoe
Repent, has-drawn-near [the] kingdom [of] heaven
In normal English,
“Repent, for the Kingdom of Heaven has drawn near.”
The other common text for John is “I saw and witnessed concerning him, behold the lamb of God who takes away the sins of the world.”
As you see, John is pointing at the child Jesus lying in the liturgical vessel, representing the “Lamb” — the piece of bread considered to be the “body of Christ” in the Eastern Orthodox Eucharist.
Finally, let’s take a look at the central Deisis panel, which is the “Lord Almighty,” Jesus seen as ruler in the heavenly court:
Now we might expect the text on his book to be the most common “Come unto me all you who labour and are heavy laden, and I will give you rest” (Matthew 11:28):
Прiиди́те ко мнѣ́ вси́ труждáющiися и обременéннiи, и áзъ упокóю вы́
Priidite ko mnye vsi truzhdaiushchiisya i obremenennii, i az’ upokoiu vui
Obviously, however, this example does not have that most frequent text. It cannot be, because the text on this icon is prefaced with the words
Речé Госпóдь свои́мъ ученикóмъ …
Reche Gospod’ svoim” ychenikom” …
Spoke [the] Lord [to] of-him disciples…
“The Lord said to his disciples…”
And then it quotes the text of Matthew 11:27:
Вся́ мнѣ́ преданá сýть Отцéмъ мои́мъ: и никтóж[е знáетъ Сы́на, тóкмо Отéцъ]….
Vsya mnye predana sut’ Otsem” moim” : i niktozh [e znaet” Suina, tokmo Otets”…]
All [to] me handed-over is [by] Father of-me: and no one [ knows the Son but the Father…] “All things have been committed to me by my Father: and no one [knows the Son except the Father…]
So this particular icon of the “Lord Almighty” uses the verse just preceding the most common text used on the Russian type.
As an added note, a reader asked me why Russian icons, as in this example, put a little T above the letter that in a Greek icon would be the standard letter omega (ω) in the customary Ho On (ὁ ὢν = “The One Who Is”) inscription on “Jesus” icons.
The Russians have come up with all sorts of fanciful explanations for this, saying the three letters abbreviate this or that Church Slavic phrase. Some priests even tell children that the T is the “cross atop the crown of Christ” — the omega roughly forming the “crown.” But the real answer is apparently that a few centuries ago, Russian iconographers did not commonly understand Greek, so when they saw the accented omega in ὢν on a correctly inscribed icon, they just replaced it (apparently beginning in the early 1400s) with the Slavic letter that had a little T mark above it, which happens to be the abbreviation for the word ot (“from”) in Church Slavic:
And the miswriting was perpetuated in countless copies. From the ordinary Russian point of view, if that was the way it was passed down, that was the way it should be. A fundamentalist Protestant likes to respond to religious questions with “It’s in the Bible.” A traditional Russian Orthodox believer would respond, “That’s the way our fathers handed it down to us.”
You might not yet have noticed another little difference between the inscriptions on the Greek Pantokrator halo and the Russian Gospod’ Vsederzhitel (“Lord Almighty”) halo. While the three letters in the three bars of the cross are read from left to top to right in Greek icons, in Russian icons they are generally moved so that the O is at the top, the OT is at left, and the N is at right.
Now you have an easy, rule-of-thumb way of distinguishing Russian icons of Jesus from Greek. But of course the text in the open book is another obvious tip-off.