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Academic literature on the topic 'Church Slavic Interlinear translations'

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Published: 26 July 2024
Last updated: 27 July 2024

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Journal articles on the topic "Church Slavic Interlinear translations"

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Pentkovskaya, Tatiana V. "Maximus the Greek's Biblical Philology in the European Context and in the Church Slavonic Tradition." Slovene 9, no. 2 (2020): 448–60. http://dx.doi.org/10.31168/2305-6754.2020.9.2.18.

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[Rev. of: Verner I. V. The Interlinear Slavonic-Greek Psalter of 1552 Translated by Maximus the Greek. Moscow: Indrik, 2019, 928 pp. (in Russian)] The article offers a review of the study and publication of Maximus the Greek's 1552 translation of the Psalter. This translation, which has remained in manuscripts until now, is viewed as part of the European biblical revision, ialongside other well-known Renaissance translations and editions of the Holy Scriptures. The Church Slavonic-Greek Psalter of 1552 is a monument at once to Byzantine-Slavic, European-Slavic, and inter-Slavic cultural and linguistic ties of the early Modern period. The edition contains an exemplary linguistic and textological description of the Psalter of 1552 which clearly highlights the stages of Maximus the Greek's work on the text, reveals his methods using handwritten and printed sources in different languages, and explicates the translation technique of the Athos scholar. The book identifies the printed Greek original of the Psalter of 1552, which turns out to be the 1498 edition of Justin Decadius. The second part of the book contains a critical edition of the Psalter of 1552 based on the interlinear manuscript of the Russian State Library (RSL f. 173.I # 8) incorporating variant readings of six copies studied. The Greek part of the interlinear manuscript is presented in accordance with its specific Slavonic spelling. This book is a major contribution to paleoslavistics and to the research on biblical studies in Early Modern Russia.
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Springfield Tomelleri, Vittorio. "Te Deum в кириллической транскрипции с подстрочным церковнославянским переводом." Slavistica Vilnensis 68, no. 1 (October 5, 2023): 24–43. http://dx.doi.org/10.15388/slavviln.2023.68(1).93.

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The Latin Psalter from the Chudov monastery, written in Cyrillic letters around the end of the 15th century, is a document of paramount importance for the study of the Latin cultural tradition in Muscovy. This unique manuscript seems to be linked to the fervent translation activity directed by the archbishop of Novgorod Gennadii (1484–1504). The wide space left between the lines of the main Latin text was without doubt supposed to be filled with the Church Slavic corresponding text. A Slavic “translation” was indeed inserted into the biblical cantica and other texts, among which the hymn Te Deum, traditionally (and wrongly) considered to be a joint composition by Saint Ambrose and Saint Augustine, which was very widespread in the Western Church. The article features the first diplomatic interlinear edition of the Slavic-Latin Te Deum, which is preceded by a short description and analysis of the Slavic text and its main linguistic peculiarities in comparison with another translation of the same work, made some decades later by Dmitry Gerasimov. Here all relevant differences between the two Slavic versions, both at the lexical and grammatical levels, are presented and shortly discussed. Further, some evident errors in the Slavic text of the Chudov Psalter cast some doubts on the possibility to consider it a real translation in the strict sense of the term; it seems rather to function as a lexico-grammatical interlinear gloss, to be read vertically as an auxiliary tool for a proper understanding of the Latin original.
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Tomelleri, Vittorio Springfield. "On the Theotokia in the Canon for St. Wenceslas." Slovene 5, no. 1 (2016): 7–69. http://dx.doi.org/10.31168/2305-6754.2016.5.1.1.

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The present paper reports on the first results from the investigation of the Church Slavonic canon composed for the Czech saint Wenceslas (Václav, Viacheslav) and preserved in East Slavic manuscripts from the end of the 11th century. Particular attention has been given to the analysis of the Marian hymns (theotokia), whose Greek originals could be detected in all cases but one (the first ode). The Slavonic translation has been thoroughly compared with its Greek original and with other versions taken from different canons. Following the critical edition of each single Slavonic text, a synoptic interlinear version is provided, which allows the immediate identification of common readings, errors, and omissions. The theotokia contained in the canon for Wenceslas show interesting similarities with the textual tradition documented in the Oktoechos and the Common of Saints, the latter being usually associated with Clement of Ohrid; a possible explanation of this fact could be that these texts were not newly translated from Greek, but taken from already existing hymnographic sources. Undoubtedly, much deeper analysis is required in order to disentangle the textual history of these texts; the collected material aims to provide a good starting point for further investigations.
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Brzozowska, Zofia A., and Mirosław J. Leszka. "The Qur’ān in Medieval Slavic Writings. Fragmentary Translations and Transmission Traces." Vox Patrum 83 (September 15, 2022): 367–412. http://dx.doi.org/10.31743/vp.13592.

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The Qur’ān was never translated into Church Slavic in its entirety; still, in the writings of some mediaeval Christian authors (Byzantine and Latin) quite extensive quotations and borrowings from it can be found. Many of these texts were transmitted in the Slavia Orthodoxa area. The aim of this article is to present the Church Slavic literary sources which contain quotations from the Qur’ān. The analysis covers Slavic transla­tions of Byzantine and Latin authors as well as original texts of Slavic provenance. The main conclusion of the research is that only ca. 2% of the text of the Qur’ān has been preserved in the Church Slavic material.
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Verner, Inna V. "“Slavic hexaglot” as a sociocultural and linguistic experiment of Russian Slavophiles in the late XIXth century." Slavic Almanac, no. 3-4 (2020): 175–93. http://dx.doi.org/10.31168/2073-5731.2020.3-4.2.02.

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The article discusses the sociolinguistic reasons for the appearance of P. A. Hiltebrandt’s draft publication of the New Testament in the six Slavic languages and its failure. The role of this project in the Slavophile socio-political and philological program is determined; the editions of New Testament translations into various Slavic languages used in the printed fragment of hexaglot are identifi ed; the linguistic features of these translations are characterized. Presented in parallel with Church Slavonic and Russian, gospel translations in Bulgarian, Serbian, Czech and Polish were intended to actualize the “common Slavic” Cyril and Methodius tradition and realize the Slavophile idea of uniting the Slavs based on the common church language. Of all the planned publications, only the Church Slavonic-Czech diglot took place. Its linguistic features give reason to evaluate the philological status of the project as a claim to alternative “convergent” codifi cations of literary Slavic languages. A similarity with the language program of the project is also found in the K. P. Pobedonostsev’s Russian translation of the New Testament.
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Afanasyeva, Tatiana. "The Donatio Constantini in Church Slavonic Translations of the 14–15th Centuries: toward the Problem of their Dating and Localization." Slovene 9, no. 1 (2019): 109–32. http://dx.doi.org/10.31168/2305-6754.2019.8.1.4.

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The article studies two Slavic translations of the Donation of Constantine from the 14th and the 15th centuries in comparison with the Greek text (in some cases with the Latin original) in order to establish the time and place of their appearance. F. Thomson believed that the first Slavic translation was made in Serbia, and the second one in Bulgaria, but the study shows that both translations are of East Slavic origin. Both translations have a number of ideological inserts, on the basis of which it is possible to put forward assumptions about the goals of creating them. The first translation was probably made for Metropolitan Cyprian and served as an authoritative source to which the metropolitan could appeal in the matter of collecting church taxes in Moscow Russia. The second translation, in our opinion, could have been made in Southwestern Russia in a circle of scribes denying the Church Union of 1439.
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Karzarnowicz, Jarosław. "ABOUT SEVERAL CHURCH SLAVONIC CONTEXTS OF OLD POLISH APOCRYPHA ROZMYŚLANIE PRZEMYSKIE." Polish Studies of Kyiv, no. 36 (2020): 22–34. http://dx.doi.org/10.17721/psk.2020.36.22-34.

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The article draws attention to how the old Polish apocrypha Rozmyślanie Przemyskie (Przemyśl Reflection) realizes certain contexts common with Greek apocryphal texts and their Orthodox Slavic translations. Apocryphal works occupy an important place in medieval literature. They express peculiar folk piety, an understanding of the Christian faith and unofficial beliefs about the most important figures. Rozmyślanie Przemyskie (further on in the text – RP) is the most extensive old Polish monument of literature, it has 426 cards and is the most perfect monument of Polish late-medieval prose and a perfect example of the old Polish apocryphal. The article discusses the issues of similarities and differences in content, vocabulary and semantics between the Old Polish manuscript and Orthodox Slavic translations of the mentioned apocryphal gospels.
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Saenko, Mikhail. "On semantics of old church slavonic врат ‘neck (?)'." Slavic and Balkan Linguistics, no. 2 (2019): 75–81. http://dx.doi.org/10.31168/2658-3372.2019.2.6.

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The article critically looks at the defi nitions of the word âðàòú given in the three main dictionaries of the Old Church Slavic language. The analysis of Old Czech, German and Polish translations of the same extract, where this hapax occurs, suggests that the lexeme врат should be given a new definition.
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Pentkovskiy, Aleksey M. "The Slavic Liturgy of the Byzantine Rite and the Corpus of Slavic Liturgical Books at the End of the 9th and the Beginning of the 10th Centuries." Slovene 5, no. 2 (2016): 54–120. http://dx.doi.org/10.31168/2305-6754.2016.5.2.2.

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Recent scholarship on the historical development of the Slavic liturgy in its early stage has shown that one of the important prerequisites for its practical implementation was the establishment, under the guidance of a bishop, of a church organization which was entitled to use Church Slavonic as a liturgical language. Research has also demonstrated that the methodological approach linking the history of the Slavic liturgical texts with the development of the Slavic ecclesiastical structures administered by bishops offers valuable insights. The first Slavic corpus of liturgical books of Byzantine rites (the so-called Corpus of Clement, CC) came into being in the Slavic ethnic eparchy and then in the Slavic territorial dioceses which were to be integrated into the church organization of the First Bulgarian Empire. The core part of the CC, to which the complex of original Slavic hymnographic writings belongs, was created in the years between 893 and 916 in the Slavic ethnic eparchy of St. Clement of Ohrid in the western part of the First Bulgarian Empire (in the region of southern Albania, northwestern Greece, and southwestern Macedonia). The supplementary part of the CC, which contains the complex of the word-by-word translations of hymnographic writings, originated in the mid-10th century in Slavic territorial dioceses located at that time in the western part of the First Bulgarian Empire. This two-stage formation of the CC was due to the two-stage development of the Slavic church organizations, and it was thus neither linguistic nor literary in nature. Having special features characteristic of the western Byzantine liturgy, the CC differed from both its preceding and subsequent corpora of Slavic liturgical books in its liturgical, textological, and linguistic character. Every subsequent corpus of Slavic liturgical texts, however, built upon the preceding one, and this ensured the continuity of the Slavic liturgical and, consequently, linguistic tradition as a whole.
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Brzozowska, Zofia Aleksandra. "Who Could ‘the Godless Ishmaelites from the Yathrib Desert’ Be to the Author of the Novgorod First Chronicle? The "Apocalypse of Pseudo-Methodius" in Medieval South and East Slavic Literatures." Studia Ceranea 9 (December 30, 2019): 369–89. http://dx.doi.org/10.18778/2084-140x.09.20.

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The work of Pseudo-Methodius, whose creation (in the original Syrian version) dates back to ca. 690, enjoyed considerable popularity in Medieval Slavic literatures. It was translated into Church Slavic thrice. In all likelihood, these translations arose independently of each other in Bulgaria, based on the Greek translation, the so-called ‘first Byzantine redaction’ (from the beginning of the 8th century). From Bulgaria, the Slavic version of the Apocalypse of Pseudo-Methodius spread to other Slavic lands – Serbia and Rus’. In the latter, the work of Pseudo-Methodius must have been known already at the beginning of the 12th century, given that quotations from it appear in the Russian Primary Chronicle (from the second decade of the 12th century). In the 15th century, an original, expanded with inserts taken from other works, Slavic version also came into being, known as the ‘interpolated redaction’. All of the Slavic translations display clear marks of the events that preceded them and the circumstances of the period in which they arose. Above all, the Saracens – present in the original version of the prophecy – were replaced by other nations: in the Novgorod First Chronicle we find the Mongols/Tatars (who conquered Rus’ in the first half of the 13th century).
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Dissertations / Theses on the topic "Church Slavic Interlinear translations"

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Jakovljevic, Zivojin. "Editing in a Sixteenth-Century Serbian Manuscript (HM.SMS. 280) A Lexical Analysis with Comparison to the Russian Original." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1293652166.

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Books on the topic "Church Slavic Interlinear translations"

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Marie, Zachariades-Holmberg Evie, and Tonias, Demetrios E., Rev. Fr., eds. Service of Vespers: Selected passages : an interlinear study guide. Brookline, Mass: Holy Cross Orthodox Press, 1999.

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editor, Slavova Tati︠a︡na, ed. Srednobŭlgarskii︠a︡t prevod na khronikata na Konstantin Manasiĭ i negovii︠a︡t literaturen kontekst. Sofii︠a︡: Universitetsko izdatelstvo "Sv. Kliment Okhridski", 2013.

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Vereshchagin, E. M. Istorii͡a︡ vozniknovenii͡a︡ drevnego obshcheslavi͡a︡nskogo literaturnogo i͡a︡zyka: Perevodcheskai͡a︡ dei͡a︡telʹnostʹ Kirilla i Mefodii͡a︡ i ikh uchenikov. Moskva: Martis, 1997.

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S, Mushinskai︠a︡ M., Mishina E. A, Golyshenko V. S, Moldovan A. M, and Institut russkogo i︠a︡zyka im. V.V. Vinogradova., eds. Izbornik 1076 goda. 2nd ed. Moskva: Rukopisnye pami︠a︡tniki Drevneĭ Rusi, 2009.

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Ivan, Bozhilov, and Kozhukharov Stefan, eds. Bŭlgarskata literatura i knizhnina prez XIII vek. Sofii͡a︡: Izd-vo "Bŭlgarski pisatel", 1987.

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Avva Doroteĭ slova: Srednobŭlgarski prevod, grŭt︠s︡ko-bŭlgarski slovoukazatel. Veliko Tŭrnovo: Universitetsko izdatelstvo "Sv. sv. Kiril i Metodiĭ", 2013.

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Georgi, Danchev, ed. Stara bŭlgarska knizhnina. Veliko Tŭrnovo: "Slovo", 1992.

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Danchev, Georgi. Tŭrnovska knizhovna shkola: Antologii͡a︡. Veliko Tŭrnovo: Velikotŭrnovski universitet "Kiril i Metodiĭ", Filologicheskiĭ fakultet, 1987.

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Vladimir Vsevolodovich, Grand Duke of Kiev, 1053-1125., Nikifor, Metropolitan of Kiev, d. 1121., and Gregory, of Nyssa, Saint, ca. 335-ca. 394., eds. Der Fastenbrief des Metropoliten Nikifor an den Fürsten Vladimir Monomach. Tübingen: [s.n.], 1985.

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Milovska, Dobrila. Stari kniževni tekstovi: Od Kiril Filozof do Damaskinite. Skopje: Menora, 2004.

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Book chapters on the topic "Church Slavic Interlinear translations"

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Labyntsev, Yury A. "The Ostrog Bible of 1581: the first complete printed Bible of the Eastern Slavs." In Materials for the virtual Museum of Slavic Cultures. Issue II, 178–81. Institute of Slavic Studies, Russian Academy of Sciences, 2020. http://dx.doi.org/10.31168/0440-4.30.

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The article discusses the history of the publication of the famous Ostrog Bible, published in 1581 by the Moscovite and Ukrainian pioneer of printing Ivan Fyodorov at the estate of the orthodox magnate Prince Constantine in the city of Ostrog. The Ostrog Bible is a monument of book culture of global significance and it still remains the most famous and important early printed Cyrilic title. Its publication was the result of centuries of manuscript translations of the Holy Scripture into Church Slavonic. Its copies are found all over the world, but the majority of its specimens are in Russia and Ukraine.
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Conference papers on the topic "Church Slavic Interlinear translations"

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Galochkina, Tatiana. "Word formative structure of words with the root lěp- in Old Russian written records." In 6th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2020. http://dx.doi.org/10.32591/coas.e-conf.06.10121g.

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System of derivational morphology of the Old Russian language has its own characteristics based on the origin of the book vocabulary, which consisted mainly of Proto-Slavic words and calques from Greek words. The main morphological way of word formation was the heritage of the Proto-Slavic language, which developed together with the formation of morphemes as a language unit. Active derivation took place during the formation of the Old Russian book vocabulary. During this period an uninterrupted process began the creation of book translations from the Greek into Church Slavonic. The ancient scribes made extensive use of Greek words calquing, which especially intensified the creation of compound words. Compound words were formed according to the models of Greek composites, but using Russian morphemes. As a result of this process, the lexical fund of the literary language was created, which included words with the root *lěp-. Such words are contained in ancient Russian written records (“Life of St. Sava the Sanctified”, composed by St. Cyril Skifopolsky, “The Life of St. Andrew the Fool”, “The Chronicle” by John Malalas, “The Chronicle” by George Amartol, “History of the Jewish War” by Josephus Flavius, Christianopolis (Acts and Epistles of the Apostles), Uspensky Сollection of XII–XIII centuries etc.). In the article will be considered the word formative structure of words with the root lěp-.
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Galochkina, Tatiana. "Word formative structure of words with the root lěp- in Old Russian written records." In 6th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2020. http://dx.doi.org/10.32591/coas.e-conf.06.10121g.

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System of derivational morphology of the Old Russian language has its own characteristics based on the origin of the book vocabulary, which consisted mainly of Proto-Slavic words and calques from Greek words. The main morphological way of word formation was the heritage of the Proto-Slavic language, which developed together with the formation of morphemes as a language unit. Active derivation took place during the formation of the Old Russian book vocabulary. During this period an uninterrupted process began the creation of book translations from the Greek into Church Slavonic. The ancient scribes made extensive use of Greek words calquing, which especially intensified the creation of compound words. Compound words were formed according to the models of Greek composites, but using Russian morphemes. As a result of this process, the lexical fund of the literary language was created, which included words with the root *lěp-. Such words are contained in ancient Russian written records (“Life of St. Sava the Sanctified”, composed by St. Cyril Skifopolsky, “The Life of St. Andrew the Fool”, “The Chronicle” by John Malalas, “The Chronicle” by George Amartol, “History of the Jewish War” by Josephus Flavius, Christianopolis (Acts and Epistles of the Apostles), Uspensky Сollection of XII–XIII centuries etc.). In the article will be considered the word formative structure of words with the root lěp-.
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Bulanin, Dmitrii. "KORMCHII DUSHAM BY EMPEROR LEO THE WISE IN THE EARLIER COLLECTIONS OF THE PRESCRIPTIONS FOR ASCETICS." In THE PATH OF CYRIL AND METHODIUS – SPATIAL AND CULTURAL HISTORICAL DIMENSIONS. Cyrillo-Methodian Research Centre – Bulgarian Academy of Sciences, 2023. http://dx.doi.org/10.59076/2815-3855.2023.33.14.

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Kormchii dusham is named the translation of the prescriptions for monks, which was compiled by Emperor Leo VI the Wise as a series of aphorisms and the interpretations to every one of them (Οἰακιστικὴ ψυχῶν ὑποτύπωσις). The translation is preserved in several East Slavic copies of the 14–17th centuries. The author’s name is omitted in the translation, as it is omitted in some Greek copies of the work. The translation represents a typical specimen of the most ancient period in the history of Slavic literature. A number of peculiar traits indicates that “Kormchii” can be counted among the writings of the 10th century, the “golden age” of Bulgarian literature. Most likely, the translation was made by somebody from the circle of Tsar Symeon. A comparative analysis of the copies brings to the conclusion that at an early stage of its development the translation gave birth to two hyparchetypes (G1, with an error, and G2, with an error corrected), they are preserved in the collections of two types. Each type includes its own selection of the texts, and each type belongs to one out of the two generations. G2, although it arose on the basis of G1, was preserved in the collections of the senior generation. “Kormchii” is placed there at the beginning of the set of contemporary translations similar to the “Kormchii” in their content and in their form. All of them are addressed to monks, and the appropriate teachings are shaped either in the compositions made of the short chapters, or in the series of excerpts taken from the lengthy Byzantine church writings (the “Menaia Izbornik”). The second type of collections belongs to the next generation, and it includes a number of new translations. “Kormchii” was included there from G1, and it is also placed at the beginning of the new formed book. The new transla245 tions are similar in genre and in structure to those that composed the “Menaia Izbornik”. Although the localization of the younger type of collections is not easy, it is most likely, that the progenitor of this book formed up as well within the Bulgarian literature of the “golden age”. The second type is interesting in that the compilers of the book sought to pass it off as the opus by Maximus the Confessor. Maximus is acknowledged here as the author of “Kormchii”. The copy of “Kormchii” in the West Russian manuscript Mazurin, No. 616 is very important. The copy contains the readings of the translation before its text was divided into G1 and G2. In addition, the manuscript demonstrates how the title of “Kormchii dusham” gradually expanded its function. Already in the older and younger types of collections, the title was applied not only to the work of Leo the Wise, but also to the book as a whole. In Mazurin codex, it is used as a standard designation of any book with short commandments for monks, and for all pious Christians. The mutual influence of the descendants of G1 and G2 does not allow to follow the text evolution of “Kormchii” step by step. Nevertheless, the existing copies of the translation provide a reliable basis for the reconstruction of this little-known monument of Bulgarian literature.
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