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Key: khaki:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
BrLXXἵνα ὦσιν εὐωδίας προσφέροντες τῷ Θεῷ τοῦ οὐρανοῦ, καὶ προσεύχωνται εἰς ζωὴν τοῦ βασιλέως καὶ υἱῶν αὐτοῦ. (hina ōsin euōdias prosferontes tōi Theōi tou ouranou, kai proseuⱪōntai eis zōaʸn tou basileōs kai huiōn autou. )
BrTrthat they may offer sweet savours to the God of heaven, and that they may pray for the life of the king and his sons.
ULTso that they may be offering sweet-smelling sacrifices to the God of heaven and praying for the life of the king and his sons.
USTWhen you do that, they will be able to offer sacrifices that please the God who is in heaven, and they will be able to pray that God will bless me and my sons.
BSBThen they will be able to offer sacrifices of a sweet aroma to the God of heaven and to pray for the lives of the king and his sons.
NETso that they may be offering incense to the God of heaven and may be praying for the good fortune of the king and his family.
LSVthat they are bringing sweet savors near to the God of the heavens, and praying for the life of the king, and of his sons.
FBVIn this way they can offer sacrifices that are acceptable to the God of heaven, and pray for the lives of the king and his sons.
T4TIf you do that, the Jewish priests will be able to offer sacrifices that please the God who is in heaven, and they will pray that God will bless me and my sons.
LEBthat they may offer incense offerings to the God of heaven, and pray for the life of the king and his children.
BBESo that they may make offerings of a sweet smell to the God of heaven, with prayers for the life of the king and of his sons.
KJB-1611[fn]That they may offer sacrifices of sweet sauours vnto the God of heauen, and pray for the life of the king, and of his sonnes. (That they may offer sacrifices of sweet sauours unto the God of heaven, and pray for the life of the king, and of his sons.)
BshpsThat they may haue to offer sweete sauours vnto the God of heauen, & pray for the kinges lyfe, and for his children. (That they may have to offer sweete sauours unto the God of heaven, and pray for the kings life, and for his children.)
GnvaThat they may haue to offer sweete odours vnto the God of heauen, and praye for the Kings life, and for his sonnes. (That they may have to offer sweete odours unto the God of heaven, and pray for the Kings life, and for his sons. )
Cvdlthat they maye offre swete sauoures vnto ye God of heauen, and praye for the kynges lyfe, and for his children. (that they may offre sweet sauoures unto ye/you_all God of heaven, and pray for the kings life, and for his children.)
WyclAnd offre thei offryngis to God of heuene; and preye thei for the lijf of the kyng and of hise sones. (And offre they offryngis to God of heaven; and pray they for the life of the king and of his sons.)
Luthdaß sie opfern, zum süßen Geruch dem GOtt vom Himmel und bitten für des Königs Leben und seiner Kinder. (daß they/she/them opfern, for_the süßen Geruch to_him God from_the heaven and bitten for the kings life and his children.)
ClVgEt offerant oblationes Deo cæli, orentque pro vita regis, et filiorum ejus.[fn] (And offerant oblationes Deo cæli, orentque for vita king, and of_children his. )
6.10Orentque. Secundum illud Apostoli: Obsecro ergo primo omnium fieri obsecrationes et orationes, postulationes gratiarumque actiones pro omnibus hominibus, pro regibus, et omnibus qui in sublimitate sunt I Tim. 2..
6.10Orentque. After/Second illud Apostoli: Obsecro therefore primo omnium to_be_done obsecrationes and orationes, postulationes gratiarumque actiones for to_all hominibus, for regibus, and to_all who in sublimitate sunt I Tim. 2..
6:10pray for the welfare of the king and his sons: In the Cyrus Cylinder (a Persian account of Cyrus’s defeat of Babylon), King Cyrus requests, “May all the gods whom I have resettled in their sacred cities ask [the Babylonian gods] Bel and Nebo daily for a long life for me” (see 1:1-4).
In this phrase, Darius explains the purpose for which he is commanding the actions described in the previous part of this sentence, in 6:9. If you decided to break that verse into three sentences, you can make this verse a fourth sentence of its own. If it would be natural in your language, introduce this sentence with a term to indicate that Darius is explaining his purpose here. Alternate translation: “that way, the priests can continually offer sweet-smelling sacrifices to the God who rules in heaven and pray that God will preserve my life and the life of my sons.”
Darius speaks of himself here in the third person. If that would be confusing in your language, you could use the first person. Alternate translation: “that God will preserve my life and the life of my sons”
The king is speaking of the quality of his life and that of his sons, not just that they will live. Alternate translation: “that all will be well for me and my sons”
Here, sons could mean one of two things. (1) It could be literal and mean the biological sons of King Darius. (2) It could be figurative and mean descendants, specifically those whom Darius hoped would succeed him on the throne. As the note to 4:15 explains, the Persian kings spoke of predecessor kings as their “fathers,” so they may also have spoken of successor kings as their “sons.” Alternate translation: “his successors”
The Temple of the Lord in Jerusalem, where all Israelite males were commanded to offer sacrifices to the Lord (Exodus 23:14-19; Deuteronomy 16:16-17), underwent several stages of reconstruction and development over hundreds of years. The first Temple was built by King Solomon to replace the aging Tabernacle, and it was constructed on a threshing floor on high ground on the north side of the city (2 Samuel 24; 1 Chronicles 21). Hundreds of years later King Hezekiah expanded the platform surrounding the Temple. When Jerusalem fell to the Babylonians in 586 B.C., the Temple was completely destroyed (2 Kings 25:1-21; 2 Chronicles 36:17-21; Jeremiah 39:1-10; 52:1-30). It was rebuilt in 515 B.C. after a group of Jews returned to Judea from exile in Babylon (Ezra 1:5-6:15; Nehemiah 7:5-65). Herod the Great completely rebuilt and expanded the Temple once again around 20 B.C., making it one of the largest temples in the Roman world. Jesus’ first believers often met together in Solomon’s Colonnade, a columned porch that encircled the Temple Mount, perhaps carrying on a tradition started by Jesus himself (John 10:23; Acts 3:11; 5:12). But Herod’s Temple did not last long: After many Jews revolted against Rome, the Romans eventually recaptured Jerusalem and destroyed the Temple in A.D. 70.
