It is known that the essential element of Christological expression of Andrew of Crete in his Great Canon is typology, which aims to identify the historical event as an actual witness, a concrete witness. The use of typology is not a new fact in Andrew's poetic work, but a takeover of his previous Fathers of the Church. Are known in Byzantine poetry the typological expressions used by Romanos the Melodist in his remarkable kontakia. But which are those typological images taken by Andrew of Crete in his fundamental work from kontakia of Romanos? The insertion of names of Adam, Abel, Joseph, Moses, Jesus Navi, Isaac, Melchizedek and events from their lives used even by Roman the Melodist have the same Christological value in the Great Canon? This is the thesis that the present study tries to answer.