Matija Divković svoje je najopsežnije djelo ‘Besjede’ sastavio prema četirima latinskim zbirkama propovijedi. Iako nastalo u 17. stoljeću, ono većim dijelom slijedi retoričke i strukturne značajke srednjovjekovnih tematskih propovijedi koje su se u dobroj mjeri oslanjale na biblijski tekst, ali i na brojne komentare biblijskih knjiga. U ovom radu istražit će se Divkovićev odnos prema prevođenju biblijskih citata koji u ‘Besjedama’ imaju različite funkcije u skladu s načelima ‘ars praedicandi’. U svrhu analize njegovih interveniranja u biblijski tekst, čime je ponajprije pridonosio prenošenju jasne, utemeljene i ispravne moralne pouke, njegov će se prijevod usporediti s Vulgatom i Kašićevom Biblijom koja je po vremenu i okolnostima nastanka najbliža ‘Besjedama. Osim toga, takva usporedba pridonosi poznavanju razmjera Divkovićeva utjecaja ne samo na franjevačku književnost 17. i 18. stoljeća nego i na isusovca Bartola Kašića, autora prvoga prijevoda Biblije na hrvatski jezik. Vrijednost je tog prijevoda, među ostalim, i u tome što pokazuje da se Kašić koristio jezično-stilskim svojstvima starijih prevoditelja nabožnih djela i biblijskih tekstova. Osim analize Divkovićevih tumačenja biblijskih navoda i njihova stilskog obilježavanja, naša je namjera usporedbom s Kašićevom Biblijom pokazati da je na jezično-stilskoj razini postojala uporabna norma koju su nabožni pisci slijedili, tj. literarna koine koja je povezivala hrvatsku književnost dalmatinsko-dubrovačkoga kruga s bosanskofranjevačkim, a koja je utjecala na širenje štokavštine u pisanoj praksi i procese standardizacije hrvatskoga jezika na štokavskoj osnovici.; Today it is well known and often highlighted that the Franciscan Matija Divković is the founder of Bosnian Franciscan vernacular literature written in Croatian language. His works influenced the Franciscan literature in 17th and 18th century by the choice of themes of moral and didactic texts and especially by the inheritance of stylistic and language features. Many other later Franciscan writers, who wrote in Bosnia and Herzegovina, followed the track of Divković in shaping the literary language. His influence was extended over other religious writers on the Croatian soil in all parts of Bosna Argentina, for example Jesuit Bartol Kašić, who is the author of the first Bible translation into Croatian. His Bible is very important, among other things, because it shows that Kašić follows some specific language and stylistic features of older Croatian translators of religious literature and Bible texts. Therefore, in this paper on the examples of Bible quotes, which Divković's Sermons abound, and with their comparison in Kašić's Bible translation, we will try to show the presence of stable usage in which certain stylistic and language features became a norm or a literary koinè which the religious writers respect. This koinè was connecting the Croatian literature of Dalmatian and Ragusan circle with the Bosnian Franciscan circle and could give a big contribution to spreading shtokavian in writing and to the process of standardization of Croatian language on shtokavian basis. We will also mention the relationship between the observed works and sources from which they were translated. Kašić translated from Vulgata. As he usually translated ad litteram, his dependence on the original is most obvious in Bible. On the other hand, Divković had liberal approach to translation, but the starting assumption would be that he was most faithful to the source in Bible quotes.