They approached Zerubbabel and the heads of fathers’ houses: The meaning for they approached is “they went to see” (Good News Translation). The emphasis is not on going toward someone but on going to see someone about something, in this case, Zerubbabel and the heads of fathers’ houses. The addition of “and Jeshua” after Zerubbabel in New English Bible, Bible de Jérusalem and Luther reflects his being named in verse 3 below and in the same occurrence in 1 Esdras 5.68. Hebrew Old Testament Text Project gives a B rating to the Hebrew text without the addition. Because Jeshua is not in the Hebrew text, he does not need to be introduced here. For Zerubbabel see Ezra 2.2, and for heads of the fathers’ houses, see Ezra 1.5.
And said to them: What follows these words is a direct quotation; that is, the writer records the exact words that the speakers addressed to the Jews. But the individual speakers themselves are not identified. We only know that the group of people referred to in verse 1 spoke these words. Direct quotation is generally stronger and more emphatic than indirect quotation because it gives the reader and listener the impression of hearing the words as they were spoken. If at all possible, the translator should retain the form of direct quotation. The use of appropriate pronouns and verb tenses is critically important for the correct understanding of direct quotation.
The offer Let us build with you is understood by the people of Judah and Benjamin, the tribes that returned from exile, as a deception hiding the real motives of the people who came to them. In Hebrew this statement is literally “We will build with you” (so Darby, Nouvelle version Segond révisée), but this is an expression of intent, so Bible de Jérusalem and Traduction œcuménique de la Bible have “We want to build with you” (similarly Bible en français courant). In many languages, as in English, this is stated as a request (Revised Standard Version/New Revised Standard Version, Die Bibel im heutigen Deutsch, Biblia Dios Habla Hoy). Good News Translation restructures slightly in saying “Let us join you in building,” thereby emphasizing a desired common effort. This may also be expressed as “Allow us to build with you.”
We worship your God: Some versions translate the Hebrew literally with “we seek your God” (so New English Bible, New International Version, Traduction œcuménique de la Bible, Bible de Jérusalem) from the practice of inquiring of an oracle. This translation is acceptable if the sense is not taken literally to mean searching for what is lost. The sense here is religious devotion because it includes sacrifice. Their claim is “we worship the same God that you worship” (so Bible en français courant). Other translations of this expression are “we resort to your God” (New Jerusalem Bible) and “we honor your God” (La Sainte Bible: La version Etablie par les moines de Maredsous).
As you do: The emphasis on their similarity and their common goals is very high throughout their message. For the first part of the quote, the Hebrew literally says “We will build with you because like you we seek your God.” This emphasis should be retained in the translation as Traduction œcuménique de la Bible has done: “We want to build with you! Like you, in fact, we seek God, your [God].” The form in Traduction œcuménique de la Bible is French, but many languages will use similar structures to express the meaning of the Hebrew.
We have been sacrificing to him: They claim they have been sacrificing to God at this place before the return of the exiles. This may have been true (see Jer 41.5), and thus they resent the fact that those who returned do not allow them to sacrifice there. The Hebrew text may be read as “we have not been sacrificing,” which does not make sense. This was recognized as a mistake by the early Jewish editors of the Hebrew Bible. They put in a marginal note that “not” should be read as to him, which is written similarly in Hebrew. This should be followed by the translator.
Ever since the days of Esarhaddon king of Assyria who brought us here: The adversaries claim to have been brought there in the days of Esarhaddon king of Assyria. He ruled from 681 to 669 B.C. and had several military campaigns in Syria, Palestine, and Egypt. According to one contemporary document, he settled people from the east in Sidon. According to 2 Kgs 17.41, people were brought from Assyria in the time of Sargon II, who ruled from 722 to 705 B.C., and these people “worshiped the LORD, but also served their carved images” (New Revised Standard Version). Thus the people’s assertion that we worship your God as you do may have been partially true.
For who brought us here, the same verb “to go up, to cause to go up” is employed that is used of the exiles in Ezra 1.3, 11. Perhaps this is a further attempt to associate themselves with the Jews who had returned from captivity. Bible en français courant translates “who deported us here” and Nouvelle version Segond révisée says “who made us come up here” (also Traduction œcuménique de la Bible, Osty-Trinquet).
Quoted with permission from Noss, Philip A. and Thomas, Kenneth J. A Handbook on Ezra. (UBS Helps for Translators). New York: UBS, 2005. For this and other handbooks for translators see here .