{"id":227074,"date":"2026-04-08T15:07:10","date_gmt":"2026-04-08T12:07:10","guid":{"rendered":"https:\/\/azbuki.bg\/?p=227074"},"modified":"2026-04-08T15:07:10","modified_gmt":"2026-04-08T12:07:10","slug":"plants-in-exegesis-difficulties-in-medieval-slavonic-translations-of-john-chrysostom-and-theodoret-of-cyrrhus","status":"publish","type":"post","link":"https:\/\/strategies.azbuki.bg\/en\/uncategorized\/plants-in-exegesis-difficulties-in-medieval-slavonic-translations-of-john-chrysostom-and-theodoret-of-cyrrhus\/","title":{"rendered":"Plants in Exegesis: Difficulties in Medieval Slavonic Translations of John Chrysostom and Theodoret of Cyrrhus"},"content":{"rendered":"

Assoc. Prof. Dr. Aneta Dimitrova,<\/strong><\/p>\n

Prof. Dr. Margaret Dimitrova<\/strong><\/p>\n

Sofia University \u201cSt. Kliment Ohridski\u201d<\/em><\/p>\n

https:\/\/doi.org\/10.53656\/bel-2026-1s-5<\/a><\/p>\n

\u00a0<\/strong>Abstract<\/strong>. This study1<\/sup> examines how medieval South Slavonic translators rendered Greek botanical terminology into Old Church Slavonic (Old Bulgarian) and how their choices varied. Early translations from the 9th<\/sup> \u2013 11th<\/sup> centuries tended to be contextual and flexible, while 14th<\/sup> \u2013 15th<\/sup>-century translators preferred greater lexical and grammatical precision, frequently adopting Greek loanwords. Using different translations of the commentaries to the Song of Songs<\/em> and of John Chrysostom\u2019s De statuis<\/em> as case studies, the article illustrates how botanical terms were interpreted differently according to the translators\u2019 strategies and skill. Particular attention is given to plant names whose interpretation depended on theological commentaries, especially in late catena translations, where loanwords were introduced, but sometimes explanatory synonyms were added for clarity. These examples highlight the translators\u2019 efforts to render Greek sources faithfully while remaining comprehensible to Slavic readership.<\/p>\n

Keywords<\/em>: hermeneutics, biblical commentaries, plants, translations of the Bible, Old Church Slavonic translations from Greek<\/p>\n

 <\/p>\n

    \n
  1. The translators of Greek texts into Old Church Slavonic (Old Bulgarian literary language) faced the challenge to render not only Christian terms but also cultural lexis typical of antique and medieval Mediterranean world. A significant part of the scientific and theological knowledge was out of reach of the general public. The audience of these texts was mainly the educated clergy and members of the royal court. Nevertheless, it was important that certain authors and works were available in translation not only for the needs of the aristocracy and the church, but also for providing prestige to Slavonic literature and for supporting the Christian worldview. Both biblical and exegetical texts abound in Near Eastern and Mediterranean realia<\/em>, including designations of plants, and they were interpreted in a symbolic and spiritual manner, often through etymological approach (Moldenke & Moldenke, 2002; Musselman, 2007). There was not one single way of rendering specific, abstract, or unfamiliar notions. Different authors and translators had different approaches.1<\/sup> Some of the new words enhanced permanently the Slavonic vocabulary, whereas others were short-lived and were replaced by synonyms. Generally speaking, the translations from the earlier period (ninth\u2013eleventh century) were more contextual, they preferred using synonyms, which could better render the nuances of the Greek terms. The translations in the fourteenth \u2013 early fifteenth century aimed at greater precision and often mirrored Greek grammatical and lexical structures.<\/li>\n<\/ol>\n

    The goal of this article is to discuss the reception of botanical designations in South Slavonic milieu with examples from two works translated in different periods: the commentary of Theodoret of Cyrrhus on the Song of Songs<\/em> (henceforth Ct<\/strong>) in juxtaposition with the two earlier translations of this Old Testament book, and John Chrysostom\u2019s homilies On the Statues<\/em> in two translations.<\/p>\n

      \n
    1. Three medieval translations of the Song of Songs made from Greek are known to us: a) Cant1<\/sub><\/strong>, an early translation without commentaries made, in all likelihood, at the end of the ninth century; b) Cant2, <\/sub><\/strong>an early translation of a catena with commentaries of the biblical verses, made presumably in tenth-century Bulgaria; the catena contains commentaries by Philo of Carpasia, Hippolyte of Rome, Gregory of Nyssa, and others; and c) Cant3, <\/sub><\/strong>an early fifteenth-century translation of another catena with commentaries, known as Catena B2<\/sub> (C 81, Typus B in CPG IV (1980): 222 \u2013 224), made by Konstantin Kostene\u010dki in Serbian court or by a certain monk (Gavriil?) on Mount Athos. It contains the commentaries by Theodoret of Cyrrhus (393 \u2013 458\/466), by the so-called Three Fathers: a compilation of the commentaries by Gregory of Nyssa (ca. 335 \u2013 after 394), Nylus of Sinai (ca. 345 \u2013 ca. 430), and Maxim the Confessor (ca. 580 \u2013 662), and the exegetical poem by Michael Psellus (1018 \u2013 after 1078).2<\/sup><\/li>\n<\/ol>\n

      In contrast to the two earlier<\/strong> translations of this biblical book, the later<\/strong> translation of the catena version exploits more Greek loanwords to denote plants. There are different reasons for this choice of the later translator, including the perception of some lexemes as terms or a sense for their specific connotations in Greek. Another reason could be the polysemic character of such lexemes: sometimes theological interpretations in catena B2 <\/sub>differ because they are based on different meanings of botanical designations. In what follows, examples of ad hoc<\/em> borrowed Greek lexemes in the translation of catena B2<\/sub> will be given in comparison with the choices of the two earlier translators.<\/p>\n

      2.1. Example 1<\/strong>. \u1f44<\/strong>\u03bb\u03c5\u03bd\u03b8\u03bf\u03c2<\/strong> Ct 2:13<\/strong>: \u043f\u046b\u043f\u044a\u043a\u044a (\u043f\u046b\u043f\u044c\u043a\u0430) Cant1<\/sub>\u2013 \u0446\u0432\u0463\u0442\u044a Cant2<\/sub>\u2013 \u043e\u043b\u0438\u043d\u0442\u044a Cant3<\/sub><\/p>\n

      The word \u1f44\u03bb\u03c5\u03bd\u03b8\u03bf\u03c2 (\u1f21 \u03c3\u03c5\u03ba\u1fc6 \u1f10\u03be\u03ae\u03bd\u03b5\u03b3\u03ba\u03b5\u03bd \u1f40\u03bb\u03cd\u03bd\u03b8\u03bf\u03c5\u03c2 \u03b1\u1f50\u03c4\u1fc6\u03c2 (LXX according to the edition of Rahlfs (2006) \u201cthe fig tree has put forth\/ has developed\/ has borne its first\/ young\/<\/em> unripe<\/em>\/ early fruit<\/em>\u201d) is used in the description of spring in the Song, when the flowers have appeared, pruning time has come, the vines are in blossom, giving forth fragrance (Ct 2: 12 \u2013 13). The word is polysemic in Greek and could mean the fruit of the fig tree (winter or summer, wild or cultivated)3<\/sup> or sterile male inflorescence of the caprifig (LSJ). In accordance with the Hebrew text, this lexeme in the Septuagint is thought to mean unripe, winter fig fruit.4<\/sup> The earliest translator of the Song rendered \u1f44<\/strong>\u03bb\u03c5\u03bd\u03b8\u03bf\u03b9<\/strong> with \u043f\u046b\u043f\u043a\u044b (\u0410\u043b\u0435\u043a\u0441\u0435\u0435\u0432, 1980, I, 12), a rare word in medieval Slavonic written sources, whose main form is reconstructed as \u043f\u046b\u043f\u044a\u043a\u044a by Franz Miklo\u0161i\u010d (Miklosich, 1865) in the same verse of the Song (also Alekseev, 2002: \u043f\u046b\u043f\u044a\u043a\u044a\u0456, Acc. Pl.) but it could be \u043f\u046b\u043f\u044c\u043a\u0430 too. The lexemes pup, popek, <\/em>\u043f\u044a\u043f\u043a\u0430<\/em> mean today \u2018bud\u2019 in South Slavic languages. The form without a suffix, \u043f\u046b\u043f\u044a, is used as a counterpart of the same Greek word in medieval Slavonic manuscripts that are thought to contain the early Slavonic translation of the Apocalypse 6: 13 \u0437\u0432\u0463\u0437\u0434\u044c\u0456 \u0441\u044a\u043f\u0430\u0434\u046b \u0441\u044a \u043d\u0435\u0431\u0435\u0441\u0435 \u043d\u0430 \u0437\u0435\u043c\u043b\u046d \u0463\u043a\u043e \u0441\u043c\u043e\u043a\u043e\u0432\u044c\u043d\u0438\u0446\u0430 \u043e\u0442\u044a\u043c\u0463\u0442\u0430\u046d\u0449\u0438 \u043f\u046b\u043f\u044a\u0456 \u0441\u0432\u043e\u0467 \u043e\u0442\u044a \u0432\u0463\u0442\u0440\u0430 \u0432\u0435\u043b\u0438\u0463 \u0434\u0432\u0438\u0436\u0438\u043c\u0430 (SJS, but with a reconstructed archaic orthography) for \u1f61\u03c2 \u03c3\u03c5\u03ba\u1fc6 \u03b2\u1f71\u03bb\u03bb\u03b5\u03b9 \u03c4\u03bf\u1f7a\u03c2 \u1f40\u03bb\u1f7b\u03bd\u03b8\u03bf\u03c5\u03c2 \u03b1\u1f50\u03c4\u1fc6\u03c2 \u1f51\u03c0\u1f78 \u1f00\u03bd\u1f73\u03bc\u03bf\u03c5 \u03bc\u03b5\u03b3\u1f71\u00ad\u03bb\u03bf\u03c5 \u03c3\u03b5\u03b9\u03bf\u03bc\u1f73\u03bd\u03b7. In this verse, it is considered to mean winter fig fruit which does not come to maturity but falls off in the spring (Thayer 2002, 444). It remains unclear if the translator(s) of the two verses discussed had in mind an intertextual link between them (in his commentary of Apocalypse Andrew of Caesarea (d. 637) makes such a link, see Andrew of Caesarea, 2011, pp. 98 \u2013 99) and if the Slavic word \u043f\u046b\u043f\u044a(\u043a\u044a) had the meaning of unripe, green fruit, or rather it was chosen as the most appropriate counterpart of this Greek specific fruit designation for this context (if we judge from its etymology, a word with the root \u043f\u046b\u043f- could mean convex, protuberant things, such as bud, pimple, and could render the meaning \u2018small, unripe fruits\u2019, and even \u2018siconium\u2019),5 <\/sup>a counterpart that corresponds to Christian interpretations too.<\/p>\n

      The earlier catena translation attests a contextual rendition of the verse: \u0441\u043c\u043e\u043a\u044a\u0456 \u0438\u0437\u043d\u0435\u0441\u0435 \u0446\u0432\u0463\u0442\u044a \u0441\u0432\u043e\u0438. In the commentary to it, it is explained: \u043f\u0440\u0463\u0436\u0434\u0435 \u043f\u043b\u043e\u0434\u0430 \u0446\u0432\u0463\u0442\u044a. Alekseev (\u0410\u043b\u0435\u043a\u0441\u0435\u0435\u0432, 2002, p. 80) thinks that this phrase refers to Gregory of Nyssa\u2019s commentary (Gregorius Nyssenus, 1986, 156.155.8 \u2013 9), but this sentence explains that \u1f44\u03bb\u03c5\u03bd\u03b8\u03bf\u03c2 is a form of a fruit that appears before the sweet and ripe fruit, that is a temporary fruit: \u03c0\u03c1\u1f78 \u03c4\u03bf\u1fe6 \u03b3\u03bb\u03c5\u03ba\u03ad\u03bf\u03c2 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03c4\u03b5\u03bb\u03b5\u03af\u03bf\u03c5 \u03ba\u03b1\u03c1\u03c0\u03bf\u1fe6 \u1f51\u03c0\u1f78 \u03c4\u1fc6\u03c2 \u03c3\u03c5\u03ba\u1fc6\u03c2 \u1f10\u03bd \u03ba\u03b1\u03c1\u03c0\u1ff6\u03bd \u03b5\u1f34\u03b4\u03b5\u03b9 \u03c0\u03c1\u03bf\u03b2\u03b1\u03bb\u03bb\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u1f44\u03bb\u03c5\u03bd\u03b8\u03bf\u03c2 \u03bb\u03ad\u03b3\u03b5\u03c4\u03b1\u03b9 (Gregorius Nyssenus, 1986, p. 155). The word \u0446\u0432\u0463\u0442\u044a remained in Ostroh Bible of 1581 and even in Church Slavonic (Elisabeth) Bible of 1751. It is true that both spring flowers of the trees and winter fig fruit are short-lived and therefore this translation choice corresponds well to Christian interpretations. For example, Theodoret compares the people who have not been baptized with \u1f44\u03bb\u03c5\u03bd\u03b8\u03bf\u03b9 that fall from the tree and do not develop into ripe fruit, in contrast to those people who are baptized. Both \u043f\u046b\u043f\u043a\u044b and \u0446\u0432\u0463\u0442\u044a do not contradict this Christian interpretation, rather they well illustrate it, especially if an intertextual link to Apoc 6:13 is considered. The later translator, however, preferred the loanword \u043e\u043b\u0438\u043d\u0473\u044b to render this orchardists\u2019 term, but he, in order to make it clear for the readers, explained it with \u043f\u0440\u0463\u0434\u044a\u043f\u043b\u043e\u0434\u0457\u0430, \u043f\u0440\u0463\u0434\u044a\u043f\u043b\u043e\u0434\u044c\u043d\u044b\u0435 \u0441\u043c\u043e\u043a\u0432\u0438\u0446\u0435, \u043f\u0440\u0463\u0436\u0434\u0435 \u043f\u043b\u043e\u0434\u044a \u0441\u043c\u043e\u043a\u043e\u0432\u043d\u0438\u0446\u0435, newly coined words with clear meaning that corresponded well to the Christian interpretations.<\/p>\n

      2.2. <\/strong>There are several other cases in which the later translator preferred to use newly adaptated Greek borrowings to denote specific plants\u2019 names, especially when the polysemy led to different theological interpretations put together in catena B2<\/sub>:<\/p>\n

      Examples 2-3-4<\/strong>.<\/p>\n

      \u03ba\u03cd\u03c0\u03c1\u03bf\u03c2 Ct 4:12<\/strong> \u2018henna (Lawsonia inermis<\/em>), henna-blossom, or camphor tree\u2019 for the Hebrew kopher<\/em>: \u0446\u0432\u0463\u0442\u044a \u2018bloom, blossom\u2019 Cant1 <\/sub>\u2013 \u043a\u0443\u043f\u0440\u0438 Cant3<\/sub>;<\/p>\n

      \u03b2\u1f79\u03c4\u03c1\u03c5\u03c2 \u03c4\u1fc6\u03c2 \u03ba\u1f7b\u03c0\u03c1\u03bf\u03c5 Ct 1:14<\/strong> \u2018a cluster of henna, flowering bunch\u2019<\/p>\n

      \u0433\u0440\u043e\u0437\u0434\u044a \u0446\u0432\u0463\u0442\u0430 \u2018flowering cluster\u2019 Cant1<\/sub><\/p>\n

      \u0433\u0440\u0435\u0437\u043d\u044a \u0437\u0440\u0463\u043b\u044a \u2018ripe, mature cluster\u2019 (according to the accompanying commentary, a tree from which myrrh is produced is viewed, probably commiphora myrrha<\/em>: \u0442\u043e \u0436\u0435 \u0434\u0440\u0463\u0432\u043e \u043b\u044e\u0431\u0438\u043c\u044c\u0446\u0438 \u0441\u0442\u0440\u043e\u0443\u0436\u0435\u043c\u043e \u0434\u0430\u0465\u0442\u044a \u043f\u043b\u043e\u0434\u044a \u043c\u044e\u0440\u0430)<\/p>\n

      \u0432\u0438\u043d\ua657\u0433\u0430 \u043a\u0475\u043f\u0440\u044c\u0441\u043a\u0430\u0430\/ \u043a\u0475\u043f\u0440\u0430 \u2018a flowering cluster, bunch of cypros<\/em>\u2019 Cant3<\/sub>.6<\/sup><\/p>\n

      Still, \u03ba<\/strong>\u03c5\u03c0\u03c1\u03b9\u03c3\u03bc\u03cc\u03c2 Ct 7:13[12]<\/strong> \u2018bloom\u2019 is not rendered with a loanword in Cant3<\/sub>, cf. \u1f24\u03bd\u03b8\u03b7\u03c3\u03b5\u03bd \u1f41 \u03ba\u03c5\u03c0\u03c1\u03b9\u03c3\u03bc\u03cc\u03c2 \u2018(if) the blossom has bloomed\u2019 (trans. By J.C. Treat, NETS, 2007, p. 665): \u043f\u0440\u043e\u0446\u044c\u0432\u0442\u0435 \u0446\u0432\u0463\u0442\u043d\u0438\u043a\u044c Cant3<\/sub>, similar to \u043f\u0440\u043e\u0446\u0432\u044c\u043b\u044a \u0446\u0432\u0463\u0442\u044a Cant1. <\/sub>In his commentary, Theodoret explains the word \u03ba\u03c5\u03c0\u03c1\u03b9\u03c3\u03bc\u03cc\u03c2 as \u03c4\u1f78 \u1f04\u03bd\u03b8\u03bf\u03c2 \u2018flower\u2019, that is called \u201ccyprismos\u201d: \u1f45\u03c0\u03b5\u03c1 \u1f10\u03bd\u03c4\u03b1\u1fe6\u03b8\u03b1 \u03ba\u03c5\u03c0\u03c1\u03b9\u03c3\u03bc\u1f78\u03bd \u03c0\u03c1\u03bf\u03c3\u03b7\u03b3\u03cc\u03c1\u03b5\u03c5\u03c3\u03b5\u03bd. Here the translator used a loanword as a term, without morphological adaptation, and added a synonym: \u043a\u0475\u0301\u043f\u0440\u0457\u0441\u043c\u043e\u0300\u0441 \u0440\u0435\u0301\u043a\u0448\u0435 \u0446\u0432\u0463\u0301\u0442\u043d\u0438\u043a\u044c.<\/p>\n

      2.3. In other sentences in the commentaries, the later translator uses newly adopted loanwords.<\/p>\n

      Example <\/strong>5:<\/strong> \u03b4\u03b7\u03bb\u03b7\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd<\/strong>, <\/strong>\u03c4\u03cc<\/strong> (<\/strong>\u03c6\u03ac\u03c1\u03bc\u03b1\u03ba\u03bf\u03bd<\/strong>) <\/strong>\u2018poison\u2019: <\/strong>\u0434\u0438\u043b\u0438\u0442\u0438\u0440\u0438\u0435\/ \u0434\u0438\u043b\u0438\u0442\u0438\u0440\u0438\u043e\u043d\u044a in the Commentary by Theodoret to<\/em> Ct 1:7[6]<\/strong>. The later translator preferred a borrowing because the Greek etymon developed specific connotations in Greek. In Ct 1:7[6], the Bride expresses her fears that she might become like one who socializes with other shepherds. Theodoret regards them as heretics, conspirators and destructors who give \u03b4\u03b7\u03bb\u03b7\u03c4\u03ae\u03c1\u03b9\u03b1 to their flocks instead of nourishing grass. The adjective \u03b4\u03b7\u03bb\u03b7\u03c4\u03ae\u03c1\u03b9\u03bf\u03c2 \u2018destroying, killing\u2019 is opposed to \u03c3\u03c9\u03c4\u03ae\u03c1\u03b9\u03bf\u03c2 \u2018saving\u2019. In the second century, the grammarian Ptolemaeus discerned \u03c4\u1f78 \u03c6\u03ac\u03c1\u03bc\u03b1\u03ba\u03bf\u03bd \u1f10\u03c0\u1f76 \u03b6\u03c9\u1fc6\u03c2 (a medication that saves life) from \u03c4\u1f78 \u03b4\u03b7\u03bb\u03b7\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd \u1f10\u03c0\u1f76 \u03b8\u03b1\u03bd\u03b1\u03c3\u03af\u03bc\u03bf\u03c5 (a medication that kills, deadly poison) (\u0395\u039b 2010). The later translator of Catena B2<\/sub> keeps this Greek word as a term having specific connotations and he adds an explanation of the borrowing, as in other cases, according to the context. He explains \u0434\u0438\u043b\u0438\u0442\u0438\u0440\u0457\u0430 as \u043f\u0430\u0436\u0438\u0442\u0438 \u0440\u0430\u0436\u0434\u0430\u044e\u0449\u0438 \u043c\u0435\u0442\u0438\u043b\u044a [pastures that produce fluke parasite] (this is the earliest attestation of the word \u043c\u0435\u0442\u0438\u043b\u044a).<\/p>\n

        \n
      1. 1. In texts that are not purely exegetical but rely strongly on the authority of the Scripture, similar problems arise with the translation of biblical quotations. In the next two examples from John Chrysostom\u2019s homilies On the Statues<\/em>, the translators had to choose between remaining faithful to the source and providing an unambiguous meaning of obscure content.<\/li>\n<\/ol>\n

        The homilies On the Statues<\/em> were first translated in full in the 10th<\/sup> century in Preslav, and again in the 14th<\/sup> century on Mount Athos (\u0414\u0438\u043c\u0438\u0442\u0440\u043e\u0432\u0430, 2024). They are not specifically exegetical, unlike many of John Chrysostom\u2019s other homiletical series on various biblical books, but they provide interesting imagery from the natural world in metaphors, descriptions, and biblical quotations. As true representatives of the two main periods of Slavonic literacy, the early translation (hereafter P<\/strong>) is characterized by its archaic and flexible language, and the second one (hereafter A<\/strong>) demonstrates a more literal approach. Some of the words denoting plants in the text are the following: \u1fe5\u1f79\u03b4\u03bf\u03bd \u2018rose\u2019 \u2013 P<\/strong> \u0448\u0438\u043f\u044a\u043a\u044a \/ A<\/strong> \u0440\u043e\u0443\u0436\u0430; \u1f34\u03bf\u03bd \u2018violet\u2019 \u2013 P<\/strong> \u0438\u043e\u043d\u044a \/ A<\/strong> \u043b\u044e\u0431\u0438\u0447\u0438\u0446\u0430; \u03ba\u03c1\u1f77\u03bd\u03bf\u03bd \u2018lily\u2019 \u2013 P<\/strong>, A<\/strong> \u043a\u0440\u0438\u043d\u044a; \u1f10\u03bb\u03b1\u1f77\u03b1 \u2018olive\u2019 \u2013 P<\/strong>, A<\/strong> \u043c\u0430\u0441\u043b\u0438\u043d\u0430 (and \u1f14\u03bb\u03b1\u03b9\u03bf\u03bd \u2018olive-oil\u2019 \u2013 P<\/strong> \u043c\u0430\u0441\u043b\u043e \u0434\u0440\u0435\u0432\u0463\u043d\u043e, \u0434\u0440\u0435\u0432\u0463\u043d\u043e\u043c\u0430\u0441\u043b\u0438\u0435 \/ A<\/strong> \u043c\u0430\u0441\u043b\u043e); \u03c3\u03c4\u03b1\u03c6\u1f7b\u03bb\u03b7 \u2018grapes\u2019 \u2013 P<\/strong> \u0433\u0440\u043e\u0437\u043d\u044a \/ A<\/strong> \u0433\u0440\u043e\u0437\u0434\u044a; \u03c3\u03c5\u03ba\u1f75 \u2018fig tree\u2019 \u2013 P<\/strong> \u0441\u043c\u043e\u043a\u0432\u0430 \/ A<\/strong> \u0441\u043c\u043e\u043a\u043e\u0432\u044c\u043d\u0438\u0446\u0430; \u03b4\u03c1\u03c5\u03bc\u1f79\u03c2 \u2018thicket\u2019 \u2013 P<\/strong> \u0434\u0440\u0467\u0437\u0433\u0430 \/ A<\/strong> \u0434\u046b\u0431\u0440\u0430\u0432\u0430, \u043b\u046b\u0433\u044a; \u03bd\u1f71\u03c0\u03b7 \u2018grove, glen\u2019 \u2013 P<\/strong> \u0434\u046b\u0431\u0440\u0430\u0432\u0430 \/ A<\/strong> \u046b\u0434\u043e\u043b\u044c; \u03bb\u03b5\u03b9\u03bc\u1f7d\u03bd \u2018meadow\u2019 \u2013 P<\/strong> \u0446\u0432\u0463\u0442\u0438\u043b\u044c\u043d\u0438\u043a\u044a, \u0437\u0438\u043c\u0430 (understood as *\u03c7\u03b5\u03b9\u03bc\u1f7d\u03bd), \u043f\u0440\u0438\u0441\u0442\u0430\u043d\u0438\u0449\u0435 (understood as *\u03bb\u03b9\u03bc\u1f75\u03bd) \/ A<\/strong> \u0441\u0430\u0434\u044a, \u0440\u0430\u0438; \u03c0\u03b1\u03c1\u1f71\u03b4\u03b5\u03b9\u03c3\u03bf\u03c2 \u2018garden\u2019 \u2013 P<\/strong> \u043e\u0432\u043e\u0449\u044c\u043d\u044b\u0438 \u043e\u0433\u0440\u0430\u0434\u044a \/ A<\/strong> \u0440\u0430\u0438, and others.<\/p>\n

        3.2. Two biblical quotations give the opportunity for a deeper look into the translation and understanding of less familiar notions.<\/p>\n

        Example 6: \u03c3\u03ba\u03bf\u03c0<\/strong>\u1f79\u03c2<\/strong> Hosea 9<\/strong>:10<\/strong> \u2018guardian, watchman; first fruit\u2019<\/p>\n

        \u2013 translation P<\/strong> (10th<\/sup> c.): \u0441\u0442\u0440\u0430\u0436\u0435\u0446\u044a \u043d\u0430 \u0441\u043c\u0461\u043a\u0432\u0438 (\u2018watchman on the fig-tree\u2019);<\/p>\n

        \u2013 translation A<\/strong> (14th<\/sup> c.): \u0441\u043c\u043e\u043a\u0432\u0430 \u043d\u0430 \u0441\u043c\u043e\u043a\u043e\u0432\u043d\u0438\u0446\u0438 (\u2018fig on the fig-tree\u2019).<\/p>\n

        The first example contains the same image of an early fig as the one discussed above, but with a different corresponding term. The quotation is from Hosea 9:10: \u201cLike grapes in the wilderness, I found Israel. Like the first fruit on the fig tree, in its first season, I saw your ancestors.\u201d7<\/sup> \u1f69\u03c2 \u03c3\u03c4\u03b1\u03c6\u03c5\u03bb\u1f74\u03bd \u1f10\u03bd \u1f10\u03c1\u03ae\u03bc\u1ff3 \u03b5\u1f57\u03c1\u03bf\u03bd \u03c4\u1f78\u03bd \u0399\u03c3\u03c1\u03b1\u03b7\u03bb \u03ba\u03b1\u1f76 \u1f61\u03c2 \u03c3\u03ba\u03bf\u03c0\u1f78\u03bd \u1f10\u03bd (\u03c4\u1fc7) \u03c3\u03c5\u03ba\u1fc7 \u03c0\u03c1\u03ce\u03ca\u03bc\u03bf\u03bd \u03b5\u1f36\u03b4\u03bf\u03bd \u03c0\u03b1\u03c4\u03ad\u03c1\u03b1\u03c2 \u03b1\u1f50\u03c4\u1ff6\u03bd \u2013 P<\/strong> \u0430\u043a\u0438 \u0433\u0440\u043e\u0455\u043d\u044a \u0461\u0431\u0440\u0463\u0442\u0461\u2def \u0432 \u043f\u0443\u0441\u0442\u044b\u043d\u0438 \u0456\u0438\u043b\u0483\u0467, \ua647 \u0430\u043a\u0438 \u0441\u0442\u0440\u0430\u0436\u0435\u0446\u044a \u043d\u0430 \u0441\u043c\u0461\u043a\u0432\u0438 \u0440\u0430\u043d\u044b \u0432\u0438\u0434\u0463\u0445\u044a \u0461\u0442\u0446\u0430 \u0438\u0445\u044a. The word \u03c3\u03ba\u03bf\u03c0\u1f79\u03c2 means \u2018guardian, watchman\u2019, but in this and other verses it denotes the early fruit of the fig tree. The Preslav translation of the homilies On the statues<\/em> P<\/strong> follows the standard rendition in the early Slavonic translations as \u0441\u0442\u0440\u0430\u0436\u0435\u0446\u044a \u043d\u0430 \u0441\u043c\u0461\u043a\u0432\u0438, which corresponds faithfully to the Greek text. It stands very close to the full Preslav translation of this biblical book, cf.: \u0430\u043a\ua651 \u0433\u0440\u043e\u0437\u043d\u044a \u0432\u044a \u043f\u0479\u0441\u0442\ua651\u043d\u0438 \u043e\u0431\u0440\u0463\u0442\u043e\u0445\u044a \u0438\u0437\u0440\u0430\u0438\u043b\u0463, \u0438 \u0430\u043a\ua651 \u0441\u0442\u0440\u0430\u0436\u044a \u043d\u0430 \u0441\u043c\u043e\u043a\u043e\u0432\u044c\u043d\u0438\u0446\u0438 \u0440\u0430\u043d\u044c\u043d\u0463, \u0432\u0438\u0434\u0463\u0445\u044a \u043e\u0442\u044c\u0446\u0467 \u0438\u0445\u044a.8<\/sup> This metaphorical use has apparently posed problems to the understanding of the passage even in the Greek tradition, and in some manuscripts the word \u03c3\u03ba\u03bf\u03c0\u1f79\u03c2 \u2018guardian\u2019 was sometimes replaced with \u03ba\u03b1\u03c1\u03c0\u1f79\u03c2 \u2018fruit\u2019, as attested in the variant readings to this verse in the Septuagint. The second Slavonic translation of the homilies A<\/strong> also preferred an explicit rendition: \u0441\u043c\u043e\u043a\u0432\u0479 \u043d\u0430 \u0441\u043c\u043e\u043a\u043e\u0432\u043d\u0438\u0446\u0438 \u2018fig on the fig tree\u2019, translating \u03c3\u03ba\u03bf\u03c0\u1f79\u03c2 as \u0441\u043c\u043e\u043a\u0432\u0430 \u2018fig\u2019.<\/p>\n

        Example 7:<\/strong> \u03c4\u03b5\u03c1\u03ad\u03b2\u03b9\u03bd\u03b8\u03bf\u03c2 Isaiah 1:30 <\/strong>\u2018terebinth, Pistacia Terebinthus<\/em>\u2019<\/p>\n

        \u2013 translation P<\/strong> (10th<\/sup> c.): \u0442\u0435\u0440\u0435\u0432\u0438\u043d\u0473\u044a (loanword);<\/p>\n

        \u2013 translation A<\/strong> (14th<\/sup> c.): \u0442\u0435\u0440\u0435\u0432\u0438\u043d\u0473\u044a;<\/p>\n

        \u2013 earliest translation of Isaiah (Prophetologion \/ Parimejnik, 9th<\/sup> c.): \u0442\u0435\u0440\u043e\u0432\u044a, \u0442\u044c\u0440\u043d\u0438\u0473\u044a (loanword);<\/p>\n

        \u2013 Preslav translation of Isaiah with commentaries (10th<\/sup> c.): \u0446\u0435\u0440\u044a (Quercus cerris<\/em>).<\/p>\n

        The second quotation is from Isaiah 1:30: \u201cFor you shall be like an oak<\/strong> whose leaf withers, and like a garden without water\u201d \u1f14\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9 \u03b3\u1f70\u03c1 \u1f61\u03c2 \u03c4\u03b5\u03c1\u03ad\u03b2\u03b9\u03bd\u03b8\u03bf\u03c2<\/strong> \u1f00\u03c0\u03bf\u03b2\u03b5\u03b2\u03bb\u03b7\u03ba\u03c5\u1fd6\u03b1 \u03c4\u1f70 \u03c6\u03cd\u03bb\u03bb\u03b1 \u03ba\u03b1\u1f76 \u1f61\u03c2 \u03c0\u03b1\u03c1\u03ac\u03b4\u03b5\u03b9\u03c3\u03bf\u03c2 \u1f55\u03b4\u03c9\u03c1 \u03bc\u1f74 \u1f14\u03c7\u03c9\u03bd. Both translations of the homilies use the loan-word \u0442\u0435\u0440\u0435\u0432\u0438\u043d\u0473\u044a \u2018terebinth, Pistacia Terebinthus<\/em>\u2019 (Moldenke & Moldenke, 2002, pp. 178 \u2013 179, pp. 193 \u2013 199; Musselman, 2007, pp. 265 \u2013 269). The same lexeme was used in the archaic translation of the Old Testament in the so-called Parimejnik<\/em> (Prophetologion<\/em>). e.g. \u0442\u0435\u0440\u043e\u0432\u044a in Grigorovich and \u0442\u044c\u0440\u043d\u0438\u0473\u044a in Zacharinski Prophetologion (see, e.g. SJS) However, in another early translation of this verse, the word \u03c4\u03b5\u03c1\u03ad\u03b2\u03b9\u03bd\u03b8\u03bf\u03c2 is rendered as \u0446\u0435\u0440\u044a (Quercus cerris<\/em>), and this is also the corresponding term in the Preslav translation of the commentary of St. Basil. The name of the tree \u03c4\u03b5\u03c1\u03ad\u03b2\u03b9\u03bd\u03b8\u03bf\u03c2 is mentioned several times in different books of the Old Testament, and is understood as a large deciduous tree, sometimes translated as \u2018oak\u2019. The two species have little in common in terms of taxonomy, and the context does not require strict botanical accuracy. The preferrence for the obscure borrowing \u0442\u0435\u0440\u0435\u0432\u0438\u043d\u0473\u044a in both translations indicates either influence from the earliest translation of the Prophetologion<\/em>, or a close adherence to the Greek text of Chrysostom\u2019s homilies.<\/p>\n

        In conclusion, translation of biblical verses means interpretation. Obscure and polysemantic terms posed challenges to the translators, who might be influenced by the context, by the existing earlier translations of the Scriptures, and sometimes by the commentary tradition. Thus, the later translator of the Song of Songs<\/em> used more loanwords than the earlier ones because he was confronted with different interpretations of the same biblical verses in the catena and because he aspired to render correctly the Greek botanical terminology interpreted in a spiritual sense by Theodoret. Still, in order to make the interpretations understandable, he explained some of the loanwords. Facing the challenge to translate an etymological explanation as a method of exegesis, he was lead in his lexical choices from the context.<\/p>\n

         <\/p>\n

        NOTES<\/strong><\/p>\n

         <\/p>\n

        *Parts 1 and 3 were written by Aneta Dimitrova, part 2 by Margaret Dimitrova. The paper was presented with the support of Sofia University Marking Momentum For Innovation and Technological Transfer (SUMMIT) \u2013 3.3 International cooperation.<\/p>\n

         <\/p>\n

          \n
        1. On techniques of medieval Slavonic translators, see, among others, \u041c\u0438\u043d\u0447\u0435\u0432\u0430, 1985; MacRobert, 1993; Thomson, 1988; \u0422\u0430\u0441\u0435\u0432\u0430 & \u0419\u043e\u0432\u0447\u0435\u0432\u0430, 2006; \u0418\u043b\u0438\u0435\u0432\u0430,\u00a02013; \u0425\u0440\u0438\u0441\u0442\u043e\u0432\u0430-\u0428\u043e\u043c\u043e\u0432\u0430, 2016.<\/li>\n
        2. For an overview of the studies of these three medieval Slavonic versions of the Song, see Bruni, 2017 and \u0421\u043b\u0430\u0432\u043e\u0432\u0430, 2022, p. 31, pp. 38 \u2013 In this paper, the examples from the two early translations are taken from the edition of \u0410\u043b\u0435\u043a\u0441\u0435\u0435\u0432, 2002; the examples from the late translation of the catena from \u0414\u0438\u043c\u0438\u0442\u0440\u043e\u0432\u0430, 2012.<\/li>\n
        3. See, for instance, edible fruit of the wild fig, summer <\/em>or late fig <\/em>(LEH), edible fruit of the wild fig <\/em>(Muraoka, 2009, p. 494); edible fruit of the wild fig; sterile summer fruit of the cultivated fig <\/em>(LSJ).<\/li>\n
        4. M. Pope\u2019s translation from Hebrew the fig ripens her fruits<\/em> (Pope, 1977, p. 365) and the following translations from Greek: The fig-tree has put forth its young figs<\/em> (Brenton, 1851), The fig-tree has put forth its figs<\/em> (J. C. Treat in NETS, 2007, 662); \u0421\u043c\u043e\u043a\u043e\u0432\u043d\u0438\u0446\u0430 \u043f\u0440\u0438\u043d\u0435\u0441\u043b\u0430 \u0440\u0430\u043d\u043d\u0438\u0435 \u044f\u0433\u043e\u0434\u044b\u00a0\u0441\u0432\u043e\u0438<\/em> (\u042e\u043d\u0433\u0435\u0440\u043e\u0432, 1916).<\/li>\n
        5. On the etymology of p\u01ebp > \u043f\u044a\u043f, \u043f\u044a\u043f\u043a\u0430, see, for instance, \u0411\u0415\u0420 VI: 61-65; the meaning of \u043f\u046b\u043f\u044a in Apoc 6: 13 is formulated as unripe fruit, unripe fig <\/em>in SJS, and as bud, unopened flower, unripe fruit<\/em> in Sreznevskij III.<\/li>\n
        6. On the rendition of \u03ba\u03cd\u03c0\u03c1\u03bf\u03c2 in medieval Slavonic manuscripts and on the meaning of vinjaga<\/em>, see Min\u010deva, 1991.<\/li>\n
        7. also Nahum 3: 12: \u201cAll your fortresses are like fig trees with first-ripe figs \u2013 if shaken they fall into the mouth of the eater.\u201d<\/li>\n
        8. \u0417\u043b\u0430\u0442\u0430\u043d\u043e\u0432\u0430, 2022, 107. In the Old Church Slavonic translation of Theodoret\u2019s commentary, this particular phrase is not discussed, see e.g. MS Moscow, Russian State Library, fund 304\/I, Sv.Troice-Sergieva Lavra, no. 89, f. 7r.<\/li>\n<\/ol>\n

           <\/p>\n

          REFERENCES<\/strong><\/p>\n

          Dictionaries consulted:<\/p>\n

          \u0411\u0415\u0420 (2002): \u0411\u044a\u043b\u0433\u0430\u0440\u0441\u043a\u0438 \u0435\u0442\u0438\u043c\u043e\u043b\u043e\u0433\u0438\u0447\u0435\u043d \u0440\u0435\u0447\u043d\u0438\u043a<\/em>. \u0422. VI. \u0421\u043e\u0444\u0438\u044f: \u0410\u043a\u0430\u0434\u0435\u043c\u0438\u0447\u043d\u043e \u0438\u0437\u0434. \u201e\u041f\u0440\u043e\u0444. \u041c\u0430\u0440\u0438\u043d \u0414\u0440\u0438\u043d\u043e\u0432\u201c. [Balgarski etimologichen rechnik. V. VI. Sofia: Academic Press \u201cProfessor Marin Drinov\u201d].<\/p>\n

          \u0395\u039b (2010): \u039c\u03c0\u03b1\u03bc\u03c0\u03b9\u03bd\u03b9\u03ce\u03c4\u03b7\u03c2, \u0393. \u0395\u03c4\u03c5\u03bc\u03bf\u03bb\u03bf\u03b3\u03b9\u03ba\u03cc \u03bb\u03b5\u03be\u03b9\u03ba\u03cc \u03c4\u03ae\u03c2 \u039d\u03ad\u03b1\u03c2 \u0395\u03bb\u03bb\u03b7\u03bd\u03b9\u03ba\u03ae\u03c2 \u03b3\u03bb\u03ce\u03c3\u03c3\u03b1\u03c2. \u0399\u03c3\u03c4\u03bf\u03c1\u03af\u03b1 \u03c4\u03ce\u03bd \u03bb\u03ad\u03be\u03b5\u03c9\u03bd. \u0391\u03b8\u03ae\u03bd\u03b1: \u039a\u03ad\u03bd\u03c4\u03c1\u03bf \u039b\u03b5\u03be\u03b9\u03ba\u03bf\u03bb\u03bf\u03b3\u03af\u03b1\u03c2.<\/p>\n

          LEH: A Greek-English Lexicon of the Septuagint<\/em>, compiled by J. Lust, E. Eynikel, & K. Hauspie, with the collaboration of G. Chamberlain. Revised ed. Stuttgart: Deutsche Bibelgesellschaft, 2003.<\/p>\n

          LSJ: Liddell, H. G. & Scott, R. A Greek-English Lexicon. <\/em>Revised ed. by H. Jones with the assistance of R. McKenzie. Oxford: Clarendon Press, 1940; available at https:\/\/stephanus.tlg.uci.edu\/lexica.php<\/a><\/p>\n

          Miklosich, F. (1865). L<\/em>exicon palaeoslovenico-graeco-latinum<\/em>, emendatum auctum<\/em>. Vindobonae: Guilelmus Braumueller. Available at www.monumentaserbica.branatomic.com\/mikl\/<\/a><\/p>\n

          Muraoka, T. (2009). A Greek-English Lexicon of the Septuagint<\/em>. Louvain, Paris, Walpole, MA: Peeters.<\/p>\n

          SJS: Kurz, J. et al. (red.), Slovn<\/em>\u00ed<\/em>k <\/em>jazyka <\/em>staroslov\u011b<\/em>nsk\u00e9<\/em>ho (<\/em>Lexicon <\/em>linguae <\/em>palaeoslovenicae)<\/em>. T. 1\u201352. Praha: Academia, 1958\u20131997; available at (https:\/\/gulliver.gorazd.org\/catalog\/default\/dashboard?lang=en<\/a>).<\/p>\n

          Sreznevskii: \u041c\u0430\u0442\u0435\u0440\u0438\u0430\u043b\u044b \u0434\u043b\u044f \u0441\u043b\u043e\u0432\u0430\u0440\u044f \u0434\u0440\u0435\u0432\u043d\u0435-\u0440\u0443\u0441\u0441\u043a\u0430\u0433\u043e \u044f\u0437\u044b\u043a\u0430 \u043f\u043e \u043f\u0438\u0441\u044c\u043c\u0435\u043d\u043d\u044b\u043c \u043f\u0430\u043c\u044f\u0442\u043d\u0438\u043a\u0430\u043c: \u0442\u0440\u0443\u0434 \u0418. \u0418. \u0421\u0440\u0435\u0437\u043d\u0435\u0432\u0441\u043a\u043e\u0433\u043e<\/em>. \u0422. 1 \u2013 3. \u0421\u0430\u043d\u043a\u0442-\u041f\u0435\u0442\u0435\u0440\u0431\u0443\u0440\u0433: \u041e\u0442\u0434\u0435\u043b\u0435\u043d\u0438\u0435 \u0440\u0443\u0441\u0441\u043a\u043e\u0433\u043e \u044f\u0437\u044b\u043a\u0430 \u0438 \u0441\u043b\u043e\u0432\u0435\u0441\u043d\u043e\u0441\u0442\u0438 \u0418\u043c\u043f\u0435\u0440\u0430\u0442\u043e\u0440\u0441\u043a\u043e\u0439 \u0430\u043a\u0430\u0434\u0435\u043c\u0438\u0438 \u043d\u0430\u0443\u043a, 1890-1912 [I. I. Sreznevskij, Materialy dlia slovaria drevne-russkogo iazyka po pis\u2019mennym pamiatnikam<\/em>. 1 \u2013 3 vols. St. Petersburg: Russian Imperial Academy of Sciences, 1890-1912) available at https:\/\/slavistik-portal.de<\/a>.<\/p>\n

          Thayer, J. H. (2002), A Greek\u2013English Lexicon of the New Testament<\/em>. Peabody: Hendrickson, 2002, 5th printing (first ed. 1889).<\/p>\n

           <\/p>\n

           <\/p>\n

          REFERENCES<\/strong><\/p>\n

          Alekseev, A.A. (1980). Pesn\u2019 <\/em>pesney <\/em>v <\/em>drevney <\/em>slavyano-<\/em>russkoy <\/em>pis\u2019<\/em>mennosti. <\/em>Chast\u2019 1<\/em>. Institut russkogo yazyka.<\/p>\n

          Alekseev, A.A. (2002). Pesn\u2019 <\/em>pesney <\/em>v <\/em>drevney <\/em>slavyano-<\/em>russkoy <\/em>pis\u2019<\/em>mennosti<\/em>. Dmitriy Bulanin.<\/p>\n

          Andrew of Caesarea. (2011). Commentary \u043en \u0442he Apocalypse<\/em>, trans. Eugenia Scarvelis Constantinou. Catholic University of America Press. \u00a0(=The Fathers of the Church: A New Translation 123).<\/p>\n

          Brenton, Sir L. C. L. (1851). The English translation of The Septuagint<\/em>. Samuel Bagster & Sons\u00a0 (1 st. ed. 1844)<\/p>\n

          Bruni, A. M. (2017). 13 \u2013 17.2.7.2. Old Church Slavonic Translations [of Canticles]. In: A. Lange & E. Tov (Eds.) Textual History of the Bible<\/em> (498 \u2013 500). Vol. 1C. Leiden: Brill.<\/p>\n

          CPG IV (1980). Clavis patrum graecorum<\/em>, 4<\/em>. Ed. M. Geerard. Brepols.<\/p>\n

          Dimitrova, A. (2024). Dva tsyalostni yuzhnoslavyanski prevoda na Zlatoustovia sbornik Andrianti. \u2013 V: L. Taseva, A. Rabus, I. P. Petrov (red.). Uchitelnoto evangelie na Konstantin Preslavski i yuzhnoslavyanskite prevodi na homiletichni tekstove (IX <\/em>\u2013 <\/em>XIII v.). Filologicheski i interdistsiplinarni rakursi<\/em> (365\u2013386). IBTST \u2013 BAN.<\/p>\n

          Dimitrova, M. (2012). Talkuvania na Pesen na Pesnite v rakopis 2\/24 ot Rilskata sveta obitel<\/em>. Heron pres.<\/p>\n

          Gregorius Nyssenus (<\/strong>1986). Gregorii Nysseni<\/em> opera,<\/em> VI<\/em>: In Canticum canticorum<\/em>. Edidit Hermannus Langerbeck. Ed. altera (facsimile). Brill. (ed. prima 1960).<\/p>\n

          Hristova-Shomova, I. (2016). Bog be slovo: etyudi varhu hristianstvoto, vidyano prez prizmata na ezika<\/em>. UI \u201eSv. Kliment Ohridski\u201c.<\/p>\n

          Ilieva, T. (2013). Terminologichnata leksika v Joan-Ekzarhoviya prevod na \u201cDe fide orthodoxa\u201d.<\/em> Pechatnitsa \u201eP. P. Slaveykov\u201c.<\/p>\n

          Macrobert, C. M. (1993). Translation is interpretation: Lexical variation in the translation of the Psalter from Greek into Church Slavonic up to the 15th century. Zeitschrift f\u00fcr slavische Philologie<\/em>,<\/em> 53, 254 \u2013 289.<\/p>\n

          Mincheva, \u0391. (1985). Za prevodacheskite printsipi na Konstantin-Kiril. V: A. Ignatova & Kr. Stanchev (Sast.). Izsledvania po kirilometodievistika<\/em> (116 \u2013 128). Nauka i izkustvo.<\/p>\n

          Min\u010deva, A. (1991). Zum Wort \u201cvinjaga\u201d im Lexicon von Franz Miklo\u0161i\u010d. Wiener Slavistisches Jahrbuch<\/em> 37<\/em>, 41 \u2013 50.<\/p>\n

          Moldenke, H. N. & Moldenke, A. L. (2002). Plants of the Bible<\/em>. Kegan Paul.<\/p>\n

          Musselman, L. J. (2007). Figs, Dates, Laurel and Myrrh. Plants of the Bible and the Quran<\/em>. Timber Press.<\/p>\n

          NETS 2007 = Pietersma, A. & Wright B. G. \u00a0(Eds). A New English Translation of the Septuagint<\/em> [NETS]. Oxford University Press.<\/p>\n

          Pope, M. H. (1977). Song of Songs. A New Translation with Introduction and Commentary<\/em>. New Haven, London. (=The Anchor Yale Bible 7C).<\/p>\n

          Rahlfs, A. (2006). Septuaginta: id est Vetus Testamentum graece iuxta LXX interpretes<\/em>. (2nd ed.). Deutsche Bibelgesellschaft. Available at Septuagint (LXX) \u2013 www.die-bibel.de.<\/p>\n

          Taseva, L. & M. Yovcheva (2006). Ezikovite obraztsi na atonskite redaktori. V: A. Davidov (otg. red.). Balgarska filologicheska medievistika. Sbornik nauchni izsledvania v chest na prof. dfn Ivan Haralampiev po sluchay 60-godishniya mu yubiley<\/em> (221 \u2013 240). UI \u201eSv. sv. Kiril i Metodiy\u201c.<\/p>\n

          Thomson, F. J. (1988). Sensus or Proprietas Verborum. Medieval Theories of Translation as Exemplified by Translations from Greek into Latin and Slavonic. In: K. Trost, E., V\u00f6lkl, E. Wedel (Hrsg.). Symposium Methodianum. Beitr\u00e4ge der Internaionalen Tagung in Regensburg (17. bis 24. April 1985) zum Gedenken an den 1100. Todestag des hl. Method <\/em>(675 \u2013 691). Hieronymus.<\/p>\n

          Yungerov, P. (1916). Knigi Ekkles<\/em>\u0456<\/em>ast i Pesn\u2019 pesney v russkom perevode s grecheskago teksta LXX, s vveden<\/em>\u0456<\/em>em i primechan<\/em>\u0456<\/em>yami<\/em>. Tsentral\u2019naya tipograf\u0456a.<\/p>\n

          Zlatanova, R. (2022). Knigi na prorotsite Osiya, Sofoniya, Agey, Zahariya, Malahiya v starobalgarski prevod<\/em>. Temto.<\/p>\n

           <\/p>\n

           <\/p>\n

           <\/p>\n

           <\/p>\n

          Dr. Aneta Dimitrova, Assoc. Prof.<\/strong><\/p>\n

          ORCID: 0000-0003-1973-8462<\/p>\n

          Scopus Author ID: 57217613722<\/a><\/p>\n

          Department of Slavic Languages and Literatures,<\/p>\n

          Sofia University \u201cSt. Kliment Ohridski\u201d<\/p>\n

          15, Tsar Osvoboditel Blvd.<\/p>\n

          1504 Sofia<\/p>\n

          E-mail:\u00a0anetagd@uni-sofia.bg<\/a><\/p>\n

          \n

          Prof. Dr. Margaret Dimitrova<\/strong><\/p>\n

          ORCID iD: 0000-0002-6370-0763<\/p>\n

          Scopus Author ID: 36625316300<\/a><\/p>\n

          Department of Slavic Languages and Literatures,<\/p>\n

          Sofia University \u201cSt. Kliment Ohridski\u201d<\/p>\n

          15, Tsar Osvoboditel blvd<\/p>\n

          1504 Sofia<\/p>\n

          E-mail:\u00a0marg@slav.uni-sofia.bg<\/a><\/p>\n

          Bel_01s_2026_Aneta Dimitrova<\/a><\/p>\n

           <\/p>\n

           <\/p>\n

           <\/p>\n

           <\/p>\n

           <\/p>\n

           <\/p>","protected":false},"excerpt":{"rendered":"

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Early translations from the 9th \u2013 11th centuries tended to be contextual and flexible, while 14th […]<\/p>","protected":false},"author":124332423427287,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jnews-multi-image_gallery":[],"jnews_single_post":[],"jnews_primary_category":[]},"categories":[1],"tags":[17699,10061,17702,17700,17701],"yoast_head":"\nPlants in Exegesis: Difficulties in Medieval Slavonic Translations of John Chrysostom and Theodoret of Cyrrhus - \u0410\u0437-\u0431\u0443\u043a\u0438<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/azbuki.bg\/uncategorized\/plants-in-exegesis-difficulties-in-medieval-slavonic-translations-of-john-chrysostom-and-theodoret-of-cyrrhus\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Plants in Exegesis: Difficulties in Medieval Slavonic Translations of John Chrysostom and Theodoret of Cyrrhus - \u0410\u0437-\u0431\u0443\u043a\u0438\" \/>\n<meta property=\"og:description\" content=\"Assoc. 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Prof. Dr. Aneta Dimitrova, Prof. Dr. Margaret Dimitrova Sofia University \u201cSt. Kliment Ohridski\u201d https:\/\/doi.org\/10.53656\/bel-2026-1s-5 \u00a0Abstract. This study1 examines how medieval South Slavonic translators rendered Greek botanical terminology into Old Church Slavonic (Old Bulgarian) and how their choices varied. 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