{"id":{"repo_id":"greece","oai_identifier":"oai:10442/1713"},"canonical_url":"https://search.dev.ndltd.org/etd/greece/oai:10442/1713","repository":{"repo_id":"greece","name":"Greek National Archive of PhD Theses","base_url":"https://phdtheses.ekt.gr/eadd_oai/request"},"display":{"title":"ΙΟΥΣΤΙΝΟΣ. Ο ΜΑΡΤΥΣ ΚΑΙ ΦΙΛΟΣΟΦΟΣ ΩΣ ΕΡΜΗΝΕΥΤΗΣ ΤΗΣ ΠΑΛΑΙΑΣ ΔΙΑΘΗΚΗΣ","abstract":"FOLLOWING THE PREFACE AND THE INTRODUCTION THE THESIS IS DEVELOPED IN THREE CHAPTERS AND ENDS WITH THE CONCLUSIONS. CHAPTER ONE DEALS WITH JUSTIN'S VIEWS CONCERNING THE AUTHENTICITY AND THE TEXT OF THE O(LD) T(ESTAMENT) AS THEY APPEAR INHIS WRITINGS (FIRST AND SECOND APOLOGIES AND DIALOGUE WITH TRYPHO): JUSTIN ACCEPTS THE LXX TEXT IN WHICH HE FINDS DIVINE INSPIRATION BUT ONLY THESE BOOKS WERE ACCEPTED BY TRYPHO (A JEW). YET, JUSTIN IS FAMILIAR WITH OTHER O.T. TRANSLATIONS AS WELL (THAT OF THEODOTION AND THAT OF ACYLAS) AND WITH A COLLECTION OF PROPHECIES; HOWEVER, HE IGNORES THE HEBREW. IN THE SECOND CHAPTER THE \"CHRISTOLOGICAL\" ANALYSIS AND INTERPRETATION IS ATTEMPTED AS CHOOSING THE CORRECT INTERPRETATION OF THE O.T. WAS THE MAJOR PROBLEM IN THE 2ND CENTURY A.D. JUSTIN HAD WELL STUDIED THE O.T., HEBREW HERMENEUTICS AND APOCRYPHA, AND ALSO PHILO THE JEW; AND HE WAS THE FIRST TO REFER TO DIVINE INSPIRATION IN THE O.T. AND TO THE UNITY OF THE TWO TESTAMENTS, ARGUING AGAINST THE GNOSTIS. THE MAIN TENETS OF HIS INTERPRETATION ARE THE APPEARANCESOF THE LOGOS, THE \"PRESEMIOSIS\" IN THE O.T. ANDTHE MESSIONIC PROPHECIES . HE IDENTIFIES THE MESSIA WITH THE ETERNAL LOGOS OFGOD AND WITH JESUS CHRIST, THE SON OF MARY, WHO SUFFERED AS A MAN BEFORE HE WAS GLORIFIED (RESURRECTION AND ASCENSION) AND WHO WILL COME BACK TO JUDGE MANKIND. IN THE THIRD CHAPTER THE PRINCIPLES UNDERLYING JUSTIN'S INTERPRETATION THE SCRIPTURE VIA THE SCRIPTURE; APOPHATIC THEOLOGY; PREAQUISITES OF SALVATION; THE \"HEARTLESSNESS\" OF JEWS) ARE EXAMINED:","abstract_html":"FOLLOWING THE PREFACE AND THE INTRODUCTION THE THESIS IS DEVELOPED IN THREE CHAPTERS AND ENDS WITH THE CONCLUSIONS. CHAPTER ONE DEALS WITH JUSTIN'S VIEWS CONCERNING THE AUTHENTICITY AND THE TEXT OF THE O(LD) T(ESTAMENT) AS THEY APPEAR INHIS WRITINGS (FIRST AND SECOND APOLOGIES AND DIALOGUE WITH TRYPHO): JUSTIN ACCEPTS THE LXX TEXT IN WHICH HE FINDS DIVINE INSPIRATION BUT ONLY THESE BOOKS WERE ACCEPTED BY TRYPHO (A JEW). YET, JUSTIN IS FAMILIAR WITH OTHER O.T. TRANSLATIONS AS WELL (THAT OF THEODOTION AND THAT OF ACYLAS) AND WITH A COLLECTION OF PROPHECIES; HOWEVER, HE IGNORES THE HEBREW. IN THE SECOND CHAPTER THE "CHRISTOLOGICAL" ANALYSIS AND INTERPRETATION IS ATTEMPTED AS CHOOSING THE CORRECT INTERPRETATION OF THE O.T. WAS THE MAJOR PROBLEM IN THE 2ND CENTURY A.D. JUSTIN HAD WELL STUDIED THE O.T., HEBREW HERMENEUTICS AND APOCRYPHA, AND ALSO PHILO THE JEW; AND HE WAS THE FIRST TO REFER TO DIVINE INSPIRATION IN THE O.T. AND TO THE UNITY OF THE TWO TESTAMENTS, ARGUING AGAINST THE GNOSTIS. THE MAIN TENETS OF HIS INTERPRETATION ARE THE APPEARANCESOF THE LOGOS, THE "PRESEMIOSIS" IN THE O.T. ANDTHE MESSIONIC PROPHECIES . HE IDENTIFIES THE MESSIA WITH THE ETERNAL LOGOS OFGOD AND WITH JESUS CHRIST, THE SON OF MARY, WHO SUFFERED AS A MAN BEFORE HE WAS GLORIFIED (RESURRECTION AND ASCENSION) AND WHO WILL COME BACK TO JUDGE MANKIND. IN THE THIRD CHAPTER THE PRINCIPLES UNDERLYING JUSTIN'S INTERPRETATION THE SCRIPTURE VIA THE SCRIPTURE; APOPHATIC THEOLOGY; PREAQUISITES OF SALVATION; THE "HEARTLESSNESS" OF JEWS) ARE EXAMINED:","abstract_has_math":false,"creators":["Τσαγγαλίδης, Ιωάννης"],"institution":"Αριστοτέλειο Πανεπιστήμιο Θεσσαλονίκης (ΑΠΘ)","degree_name":null,"degree_level":null,"degree_discipline":null,"degree_department":null,"school":null,"contributors":[],"advisors":[],"committee_chairs":[],"committee_members":[],"year":1991,"date_issued":"1991","date_published":"1991","updated_at":"2026-07-24T02:25:05Z","subjects":["ANGEL YAHVE","Churches","DIVINE APPEARANCES (THEOPHANIES)","DIVINE, INSPIRATION (OF TEXTS)","JESUS CHRIST","LOGOS (PREEXISTING)","OLD AND NEW TESTAMENTS","OLD TESTAMENT TRANSLATION (LXX)","PRESEMIOSIS (OF NEW TESTAMENT FACTS IN THE OLD)","Prophecy","ΑΓΓΕΛΟΣ ΓΙΑΧΒΕ","ΔΙΑΘΗΚΗ (ΠΑΛΑΙΑ ΚΑΙ ΚΑΙΝΗ)","Εκκλησίες","ΘΕΟΠΝΕΥΣΤΙΑ","Θεοφάνειες","ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ","ΛΟΓΟΣ (ΠΡΟΥΠΑΡΞΙΣ)","ΜΕΤΑΦΡΑΣΗ Ο'","ΠΡΟΤΥΠΤΩΣΕΙΣ","ΠΡΟΦΗΤΕΙΑΙ (Π.Δ.)","Ανθρωπιστικές Επιστήμες και Τέχνες","Humanities and the Arts","Φιλοσοφία, Ηθική και Θρησκεία","Philosophy, Ethics and Religion"],"languages":["gre"],"rights":[],"rights_urls":[],"identifier_entries":[{"key":"dc:identifier","label":"Identifier","values":["10.12681/eadd/1713"],"render_values":[{"text":"10.12681/eadd/1713","href":"https://doi.org/10.12681/eadd/1713","code":true}]}]},"links":{"outbound_url":"http://hdl.handle.net/10442/hedi/1713","outbound_label":"Handle","outbound_source":"dc:identifier"},"metadata_groups":[{"id":"people","label":"People","entries":[{"key":"dc:creator","label":"Author","values":["Τσαγγαλίδης, Ιωάννης"]}]},{"id":"academic_context","label":"Academic Context","entries":[{"key":"dc:date","label":"Dc Date","values":["1991"]},{"key":"dc:publisher","label":"Institution","values":["Αριστοτέλειο Πανεπιστήμιο Θεσσαλονίκης (ΑΠΘ)","Aristotle University Of Thessaloniki (AUTH)"]},{"key":"dc:type","label":"Dc Type","values":["PhD Thesis"]}]},{"id":"subjects_keywords","label":"Subjects and Keywords","entries":[{"key":"dc:subject","label":"Dc Subject","values":["ANGEL YAHVE","Churches","DIVINE APPEARANCES (THEOPHANIES)","DIVINE, INSPIRATION (OF TEXTS)","JESUS CHRIST","LOGOS (PREEXISTING)","OLD AND NEW TESTAMENTS","OLD TESTAMENT TRANSLATION (LXX)","PRESEMIOSIS (OF NEW TESTAMENT FACTS IN THE OLD)","Prophecy","ΑΓΓΕΛΟΣ ΓΙΑΧΒΕ","ΔΙΑΘΗΚΗ (ΠΑΛΑΙΑ ΚΑΙ ΚΑΙΝΗ)","Εκκλησίες","ΘΕΟΠΝΕΥΣΤΙΑ","Θεοφάνειες","ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ","ΛΟΓΟΣ (ΠΡΟΥΠΑΡΞΙΣ)","ΜΕΤΑΦΡΑΣΗ Ο'","ΠΡΟΤΥΠΤΩΣΕΙΣ","ΠΡΟΦΗΤΕΙΑΙ (Π.Δ.)","Ανθρωπιστικές Επιστήμες και Τέχνες","Humanities and the Arts","Φιλοσοφία, Ηθική και Θρησκεία","Philosophy, Ethics and Religion"]}]},{"id":"language_rights","label":"Language and Rights","entries":[{"key":"dc:language","label":"Dc Language","values":["gre"]}]},{"id":"identifiers","label":"Identifiers","entries":[{"key":"dc:identifier","label":"Identifier","values":["10.12681/eadd/1713","http://hdl.handle.net/10442/hedi/1713"]}]},{"id":"additional","label":"Additional Metadata","entries":[{"key":"dc:description","label":"Description","values":["FOLLOWING THE PREFACE AND THE INTRODUCTION THE THESIS IS DEVELOPED IN THREE CHAPTERS AND ENDS WITH THE CONCLUSIONS. CHAPTER ONE DEALS WITH JUSTIN'S VIEWS CONCERNING THE AUTHENTICITY AND THE TEXT OF THE O(LD) T(ESTAMENT) AS THEY APPEAR INHIS WRITINGS (FIRST AND SECOND APOLOGIES AND DIALOGUE WITH TRYPHO): JUSTIN ACCEPTS THE LXX TEXT IN WHICH HE FINDS DIVINE INSPIRATION BUT ONLY THESE BOOKS WERE ACCEPTED BY TRYPHO (A JEW). YET, JUSTIN IS FAMILIAR WITH OTHER O.T. TRANSLATIONS AS WELL (THAT OF THEODOTION AND THAT OF ACYLAS) AND WITH A COLLECTION OF PROPHECIES; HOWEVER, HE IGNORES THE HEBREW. IN THE SECOND CHAPTER THE \"CHRISTOLOGICAL\" ANALYSIS AND INTERPRETATION IS ATTEMPTED AS CHOOSING THE CORRECT INTERPRETATION OF THE O.T. WAS THE MAJOR PROBLEM IN THE 2ND CENTURY A.D. JUSTIN HAD WELL STUDIED THE O.T., HEBREW HERMENEUTICS AND APOCRYPHA, AND ALSO PHILO THE JEW; AND HE WAS THE FIRST TO REFER TO DIVINE INSPIRATION IN THE O.T. AND TO THE UNITY OF THE TWO TESTAMENTS, ARGUING AGAINST THE GNOSTIS. THE MAIN TENETS OF HIS INTERPRETATION ARE THE APPEARANCESOF THE LOGOS, THE \"PRESEMIOSIS\" IN THE O.T. ANDTHE MESSIONIC PROPHECIES . HE IDENTIFIES THE MESSIA WITH THE ETERNAL LOGOS OFGOD AND WITH JESUS CHRIST, THE SON OF MARY, WHO SUFFERED AS A MAN BEFORE HE WAS GLORIFIED (RESURRECTION AND ASCENSION) AND WHO WILL COME BACK TO JUDGE MANKIND. IN THE THIRD CHAPTER THE PRINCIPLES UNDERLYING JUSTIN'S INTERPRETATION THE SCRIPTURE VIA THE SCRIPTURE; APOPHATIC THEOLOGY; PREAQUISITES OF SALVATION; THE \"HEARTLESSNESS\" OF JEWS) ARE EXAMINED:","ΜΕΤΑ ΑΠΟ ΤΟΝ ΠΡΟΛΟΓΟ ΚΑΙ ΤΑ ΕΙΣΑΓΩΓΙΚΑ Ο ΣΥΓΓΡΑΦΕΑΣ ΑΝΑΠΤΥΣΣΕΙ ΤΟ ΘΕΜΑ ΤΗΣ ΔΙΑΤΡΙΒΗΣ ΤΟΥ ΣΕ ΤΡΙΑ ΚΕΦΑΛΑΙΑ ΚΑΙ ΚΑΤΑΛΗΓΕΙ ΕΙΣ ΤΑ ΣΥΜΠΕΡΑΣΜΑΤΑ. ΕΙΣ ΤΟ Α' ΚΕΦ. ΕΞΕΤΑΖΟΝΤΑΙ ΘΕΜΑΤΑ ΤΟΥ ΚΑΝΟΝΟΣ ΚΑΙ ΤΟΥ ΚΕΙΜΕΝΟΥ ΤΗΣ ΠΑΛΑΙΑΣ ΔΙΑΘΗΚΗΣ ΕΙΣ ΤΑ ΚΕΙΜΕΝΑ ΤΟΥ ΙΟΥΣΤΙΝΟΥ (Α' ΚΑΙ Β' ΑΠΟΛΟΓΙΕΣ ΚΑΙ ΔΙΑΛΟΓΟΣ ΜΕ ΤΡΥΦΩΝΑ). Ο ΙΟΥΣΤΙΝΟΣ ΔΕΧΕΤΑΙ ΤΗΝ ΜΕΤΑΦΡΑΣΗ ΤΩΝ Ο' ΤΗΝ ΟΠΟΙΑ ΘΕΩΡΕΙ ΘΕΟΠΝΕΥΣΤΗ. ΧΡΗΣΙΜΟΠΟΙΕΙ ΟΜΩΣ ΧΩΡΙΑ ΑΠΟ ΤΑ ΒΙΒΛΙΑ ΤΟΥ ΣΤΕΝΟΤΕΡΟΥ ΛΕΓΟΜΕΝΟΥ ΚΑΝΟΝΟΣ (ΠΡΩΤΟΚΑΚΟΝΙΚΑ) ΔΙΟΤΙ ΑΥΤΟΝ ΔΕΧΟΝΤΑΝ Ο ΙΟΥΔΑΙΟΣ ΤΡΥΦΩΝ (\"ΟΜΟΛΟΓΟΥΜΕΝΑ\"). ΚΑΙ ΑΛΛΕΣ ΜΕΤΑΦΡΑΣΕΙΣ ΤΗΣ Π.Δ. (ΘΕΟΔΟΤΙΩΝΟΣ ΚΑΙ ΑΚΥΛΑ) ΚΑΘΩΣ ΚΑΙ ΣΥΛΛΟΓΗ ΠΡΟΦΗΤΙΚΩΝ ΡΗΣΕΩΝ (ΕΚΛΟΓΙΟ 'Η ΑΝΘΟΛΟΓΙΟ) . ΤΟ ΕΒΡΑΙΚΟ ΚΕΙΜΕΝΟ ΤΟ ΑΓΝΟΕΙ ΔΙΟΤΙ ΔΕΝ ΓΝΩΡΙΖΕΙ ΕΒΡΑΙΚΑ. ΕΙΣ ΤΟ Β' ΚΕΦ. ΕΠΙΧΕΙΡΕΙΤΑΙ Η ΧΡΙΣΤΟΛΟΓΙΚΗ ΘΕΩΡΗΣΗ ΚΑΙ ΕΡΜΗΝΕΙΑ ΤΗΣ Π.Δ. Η ΟΡΘΗ ΕΡΜΗΝΕΙΑ ΑΠΟΤΕΛΟΥΣΕ ΤΟΚΥΡΙΩΤΕΡΟ ΠΡΟΒΛΗΜΑ ΤΟΥ 2ΟΥ Μ.Χ. ΑΙΩΝΟΣ. Ο ΙΟΥΣΤΙΝΟΣ ΕΜΕΛΕΤΗΣΕ ΚΑΛΑ ΤΗΝ Π.Δ. ΤΗΝ ΙΟΥΔΑΙΚΗ ΕΡΜΗΝΕΥΤΙΚΗ ΚΑΙ ΑΠΟΚΑΛΥΠΤΙΚΗ ΚΑΙ ΤΟΝ ΙΟΥΔΑΙΟ ΦΙΛΩΝΑ. ΑΝΑΦΕΡΕΤΑΙ ΠΡΩΤΟΣ, ΚΑΤΑΠΟΛΕΜΩΝΤΑΣ ΤΟΥΣ ΓΝΩΣΤΙΚΟΥΣ ΕΙΣ ΤΗΝ ΘΕΟΠΝΕΥΣΤΙΑ ΤΗΣ Π. Δ. ΚΑΙ ΤΗΝ ΕΝΟΤΗΤΑ ΤΩΝ ΔΥΟ ΔΙΑΘΗΚΩΝ. ΚΥΡΙΟΙ ΑΞΟΝΕΣ ΤΗΣ ΕΡΜΗΝΕΙΑΣ ΕΙΝΑΙ ΟΙ ΘΕΟΦΑΝΕΙΕΣ ΤΟΥ ΛΟΓΟΥ, ΟΙ ΠΡΩΤΥΠΩΔΕΙΣ ΚΑΙ ΟΙ ΜΕΣΣΑΙΚΕΣ ΠΡΟΦΗΤΕΙΕΣ. ΤΑΥΤΙΖΕΙ ΤΟΝ ΜΕΣΣΙΑ ΜΕ ΤΟΝ ΠΡΟΑΙΩΝΙΟ ΧΡΙΣΤΟΝ. ΑΥΤΟΣ ΠΡΙΝ ΕΙΣΕΛΘΕΙ ΕΙΣ ΤΗΝ ΔΟΞΑ ΤΟΥ (ΑΝΑΣΤΑΣΗ-ΑΝΑΛΗΨΗ) ΕΓΙΝΕ ΚΑΙ ΑΝΘΡΩΠΟΣ ΠΑΘΗΤΟΣ ΚΑΙ ΕΣΤΑΥΡΩΘΗ. ΘΑ ΕΛΘΕΙ ΔΙΑ ΝΑ ΚΡΙΝΕΙ ΤΟΥΣ ΑΝΘΡΩΠΟΥΣ (ΔΕΥΤΕΡΗ ΠΑΡΟΥΣΙΑ). ΕΙΣ ΤΟ Γ' ΚΕΦ. ΕΞΕΤΑΖΟΝΤΑΙ ΟΙ ΕΡΜΗΝΕΙΕΣ ΤΟΥ ΙΟΥΣΤΙΝΟΥ (ΠΙΣΤΙΣ, ΦΩΤΙΣΜΟΣ, Η ΓΡΑΦΗ ΕΡΜΗΝΕΥΕΤΑΙ ΔΙΑ ΤΗΣ ΓΡΑΦΗΣ, Ο ΑΠΟΦΑΤΙΣΜΟΣ, \"ΤΑ ΠΡΟΣ ΔΙΚΑΙΟΠΡΑΞΙΑ\" Η \"ΣΚΛΗΡΟΚΑΡΔΙΑ\" ΤΩΝ ΙΟΥΔΑΙΩΝ."]},{"key":"dc:title","label":"Title","values":["ΙΟΥΣΤΙΝΟΣ. Ο ΜΑΡΤΥΣ ΚΑΙ ΦΙΛΟΣΟΦΟΣ ΩΣ ΕΡΜΗΝΕΥΤΗΣ ΤΗΣ ΠΑΛΑΙΑΣ ΔΙΑΘΗΚΗΣ","JUSTIN. THE MARTYR AND PHILOSOPHER AS AN OLD TESTAMENT INTERPRETER"]}]}],"canonical_facts":{"dc:creator":["Τσαγγαλίδης, Ιωάννης"],"dc:date":["1991"],"dc:description":["FOLLOWING THE PREFACE AND THE INTRODUCTION THE THESIS IS DEVELOPED IN THREE CHAPTERS AND ENDS WITH THE CONCLUSIONS. CHAPTER ONE DEALS WITH JUSTIN'S VIEWS CONCERNING THE AUTHENTICITY AND THE TEXT OF THE O(LD) T(ESTAMENT) AS THEY APPEAR INHIS WRITINGS (FIRST AND SECOND APOLOGIES AND DIALOGUE WITH TRYPHO): JUSTIN ACCEPTS THE LXX TEXT IN WHICH HE FINDS DIVINE INSPIRATION BUT ONLY THESE BOOKS WERE ACCEPTED BY TRYPHO (A JEW). YET, JUSTIN IS FAMILIAR WITH OTHER O.T. TRANSLATIONS AS WELL (THAT OF THEODOTION AND THAT OF ACYLAS) AND WITH A COLLECTION OF PROPHECIES; HOWEVER, HE IGNORES THE HEBREW. IN THE SECOND CHAPTER THE \"CHRISTOLOGICAL\" ANALYSIS AND INTERPRETATION IS ATTEMPTED AS CHOOSING THE CORRECT INTERPRETATION OF THE O.T. WAS THE MAJOR PROBLEM IN THE 2ND CENTURY A.D. JUSTIN HAD WELL STUDIED THE O.T., HEBREW HERMENEUTICS AND APOCRYPHA, AND ALSO PHILO THE JEW; AND HE WAS THE FIRST TO REFER TO DIVINE INSPIRATION IN THE O.T. AND TO THE UNITY OF THE TWO TESTAMENTS, ARGUING AGAINST THE GNOSTIS. THE MAIN TENETS OF HIS INTERPRETATION ARE THE APPEARANCESOF THE LOGOS, THE \"PRESEMIOSIS\" IN THE O.T. ANDTHE MESSIONIC PROPHECIES . HE IDENTIFIES THE MESSIA WITH THE ETERNAL LOGOS OFGOD AND WITH JESUS CHRIST, THE SON OF MARY, WHO SUFFERED AS A MAN BEFORE HE WAS GLORIFIED (RESURRECTION AND ASCENSION) AND WHO WILL COME BACK TO JUDGE MANKIND. IN THE THIRD CHAPTER THE PRINCIPLES UNDERLYING JUSTIN'S INTERPRETATION THE SCRIPTURE VIA THE SCRIPTURE; APOPHATIC THEOLOGY; PREAQUISITES OF SALVATION; THE \"HEARTLESSNESS\" OF JEWS) ARE EXAMINED:","ΜΕΤΑ ΑΠΟ ΤΟΝ ΠΡΟΛΟΓΟ ΚΑΙ ΤΑ ΕΙΣΑΓΩΓΙΚΑ Ο ΣΥΓΓΡΑΦΕΑΣ ΑΝΑΠΤΥΣΣΕΙ ΤΟ ΘΕΜΑ ΤΗΣ ΔΙΑΤΡΙΒΗΣ ΤΟΥ ΣΕ ΤΡΙΑ ΚΕΦΑΛΑΙΑ ΚΑΙ ΚΑΤΑΛΗΓΕΙ ΕΙΣ ΤΑ ΣΥΜΠΕΡΑΣΜΑΤΑ. ΕΙΣ ΤΟ Α' ΚΕΦ. ΕΞΕΤΑΖΟΝΤΑΙ ΘΕΜΑΤΑ ΤΟΥ ΚΑΝΟΝΟΣ ΚΑΙ ΤΟΥ ΚΕΙΜΕΝΟΥ ΤΗΣ ΠΑΛΑΙΑΣ ΔΙΑΘΗΚΗΣ ΕΙΣ ΤΑ ΚΕΙΜΕΝΑ ΤΟΥ ΙΟΥΣΤΙΝΟΥ (Α' ΚΑΙ Β' ΑΠΟΛΟΓΙΕΣ ΚΑΙ ΔΙΑΛΟΓΟΣ ΜΕ ΤΡΥΦΩΝΑ). Ο ΙΟΥΣΤΙΝΟΣ ΔΕΧΕΤΑΙ ΤΗΝ ΜΕΤΑΦΡΑΣΗ ΤΩΝ Ο' ΤΗΝ ΟΠΟΙΑ ΘΕΩΡΕΙ ΘΕΟΠΝΕΥΣΤΗ. ΧΡΗΣΙΜΟΠΟΙΕΙ ΟΜΩΣ ΧΩΡΙΑ ΑΠΟ ΤΑ ΒΙΒΛΙΑ ΤΟΥ ΣΤΕΝΟΤΕΡΟΥ ΛΕΓΟΜΕΝΟΥ ΚΑΝΟΝΟΣ (ΠΡΩΤΟΚΑΚΟΝΙΚΑ) ΔΙΟΤΙ ΑΥΤΟΝ ΔΕΧΟΝΤΑΝ Ο ΙΟΥΔΑΙΟΣ ΤΡΥΦΩΝ (\"ΟΜΟΛΟΓΟΥΜΕΝΑ\"). ΚΑΙ ΑΛΛΕΣ ΜΕΤΑΦΡΑΣΕΙΣ ΤΗΣ Π.Δ. (ΘΕΟΔΟΤΙΩΝΟΣ ΚΑΙ ΑΚΥΛΑ) ΚΑΘΩΣ ΚΑΙ ΣΥΛΛΟΓΗ ΠΡΟΦΗΤΙΚΩΝ ΡΗΣΕΩΝ (ΕΚΛΟΓΙΟ 'Η ΑΝΘΟΛΟΓΙΟ) . ΤΟ ΕΒΡΑΙΚΟ ΚΕΙΜΕΝΟ ΤΟ ΑΓΝΟΕΙ ΔΙΟΤΙ ΔΕΝ ΓΝΩΡΙΖΕΙ ΕΒΡΑΙΚΑ. ΕΙΣ ΤΟ Β' ΚΕΦ. ΕΠΙΧΕΙΡΕΙΤΑΙ Η ΧΡΙΣΤΟΛΟΓΙΚΗ ΘΕΩΡΗΣΗ ΚΑΙ ΕΡΜΗΝΕΙΑ ΤΗΣ Π.Δ. Η ΟΡΘΗ ΕΡΜΗΝΕΙΑ ΑΠΟΤΕΛΟΥΣΕ ΤΟΚΥΡΙΩΤΕΡΟ ΠΡΟΒΛΗΜΑ ΤΟΥ 2ΟΥ Μ.Χ. ΑΙΩΝΟΣ. Ο ΙΟΥΣΤΙΝΟΣ ΕΜΕΛΕΤΗΣΕ ΚΑΛΑ ΤΗΝ Π.Δ. ΤΗΝ ΙΟΥΔΑΙΚΗ ΕΡΜΗΝΕΥΤΙΚΗ ΚΑΙ ΑΠΟΚΑΛΥΠΤΙΚΗ ΚΑΙ ΤΟΝ ΙΟΥΔΑΙΟ ΦΙΛΩΝΑ. ΑΝΑΦΕΡΕΤΑΙ ΠΡΩΤΟΣ, ΚΑΤΑΠΟΛΕΜΩΝΤΑΣ ΤΟΥΣ ΓΝΩΣΤΙΚΟΥΣ ΕΙΣ ΤΗΝ ΘΕΟΠΝΕΥΣΤΙΑ ΤΗΣ Π. Δ. ΚΑΙ ΤΗΝ ΕΝΟΤΗΤΑ ΤΩΝ ΔΥΟ ΔΙΑΘΗΚΩΝ. ΚΥΡΙΟΙ ΑΞΟΝΕΣ ΤΗΣ ΕΡΜΗΝΕΙΑΣ ΕΙΝΑΙ ΟΙ ΘΕΟΦΑΝΕΙΕΣ ΤΟΥ ΛΟΓΟΥ, ΟΙ ΠΡΩΤΥΠΩΔΕΙΣ ΚΑΙ ΟΙ ΜΕΣΣΑΙΚΕΣ ΠΡΟΦΗΤΕΙΕΣ. ΤΑΥΤΙΖΕΙ ΤΟΝ ΜΕΣΣΙΑ ΜΕ ΤΟΝ ΠΡΟΑΙΩΝΙΟ ΧΡΙΣΤΟΝ. ΑΥΤΟΣ ΠΡΙΝ ΕΙΣΕΛΘΕΙ ΕΙΣ ΤΗΝ ΔΟΞΑ ΤΟΥ (ΑΝΑΣΤΑΣΗ-ΑΝΑΛΗΨΗ) ΕΓΙΝΕ ΚΑΙ ΑΝΘΡΩΠΟΣ ΠΑΘΗΤΟΣ ΚΑΙ ΕΣΤΑΥΡΩΘΗ. ΘΑ ΕΛΘΕΙ ΔΙΑ ΝΑ ΚΡΙΝΕΙ ΤΟΥΣ ΑΝΘΡΩΠΟΥΣ (ΔΕΥΤΕΡΗ ΠΑΡΟΥΣΙΑ). ΕΙΣ ΤΟ Γ' ΚΕΦ. ΕΞΕΤΑΖΟΝΤΑΙ ΟΙ ΕΡΜΗΝΕΙΕΣ ΤΟΥ ΙΟΥΣΤΙΝΟΥ (ΠΙΣΤΙΣ, ΦΩΤΙΣΜΟΣ, Η ΓΡΑΦΗ ΕΡΜΗΝΕΥΕΤΑΙ ΔΙΑ ΤΗΣ ΓΡΑΦΗΣ, Ο ΑΠΟΦΑΤΙΣΜΟΣ, \"ΤΑ ΠΡΟΣ ΔΙΚΑΙΟΠΡΑΞΙΑ\" Η \"ΣΚΛΗΡΟΚΑΡΔΙΑ\" ΤΩΝ ΙΟΥΔΑΙΩΝ."],"dc:identifier":["10.12681/eadd/1713","http://hdl.handle.net/10442/hedi/1713"],"dc:language":["gre"],"dc:publisher":["Αριστοτέλειο Πανεπιστήμιο Θεσσαλονίκης (ΑΠΘ)","Aristotle University Of Thessaloniki (AUTH)"],"dc:subject":["ANGEL YAHVE","Churches","DIVINE APPEARANCES (THEOPHANIES)","DIVINE, INSPIRATION (OF TEXTS)","JESUS CHRIST","LOGOS (PREEXISTING)","OLD AND NEW TESTAMENTS","OLD TESTAMENT TRANSLATION (LXX)","PRESEMIOSIS (OF NEW TESTAMENT FACTS IN THE OLD)","Prophecy","ΑΓΓΕΛΟΣ ΓΙΑΧΒΕ","ΔΙΑΘΗΚΗ (ΠΑΛΑΙΑ ΚΑΙ ΚΑΙΝΗ)","Εκκλησίες","ΘΕΟΠΝΕΥΣΤΙΑ","Θεοφάνειες","ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ","ΛΟΓΟΣ (ΠΡΟΥΠΑΡΞΙΣ)","ΜΕΤΑΦΡΑΣΗ Ο'","ΠΡΟΤΥΠΤΩΣΕΙΣ","ΠΡΟΦΗΤΕΙΑΙ (Π.Δ.)","Ανθρωπιστικές Επιστήμες και Τέχνες","Humanities and the Arts","Φιλοσοφία, Ηθική και Θρησκεία","Philosophy, Ethics and Religion"],"dc:title":["ΙΟΥΣΤΙΝΟΣ. Ο ΜΑΡΤΥΣ ΚΑΙ ΦΙΛΟΣΟΦΟΣ ΩΣ ΕΡΜΗΝΕΥΤΗΣ ΤΗΣ ΠΑΛΑΙΑΣ ΔΙΑΘΗΚΗΣ","JUSTIN. THE MARTYR AND PHILOSOPHER AS AN OLD TESTAMENT INTERPRETER"],"dc:type":["PhD Thesis"]},"updated_at":"2026-07-24T02:25:05Z"}