Following victory, there is always a period of rest. So renders the initial Hebrew waw conjunction, which may also be translated “Then.” Contemporary English Version and New Jewish Publication Society’s Tanakh link this verse to what precedes with a simple “and,” while Revised English Bible has “Thus.” Good News Translation omits the connector altogether.

The land had rest forty years: Throughout Deuteronomy and much of the rest of the Old Testament the land is central. In most contexts it refers to the Promised Land, the land the Israelites were to inherit. Here this expression seems to designate all Israel, or at least the tribes concerned (see comments on verse 1.2). Saying the land had rest means the people in the land had rest. Contemporary English Version translates the land as “Israel,” but if possible, it is good to preserve the word land because of its literary and theological importance.

Had rest renders a Hebrew verb (shaqat) that occurs at key points in this book, especially at the end of certain episodes (verse 3.30; verse 5.31; verse 8.28). This Hebrew verb, meaning “keep quiet, be at peace,” is also used to describe “the land” in verse 11.23. A land at rest was no longer plundered by its enemies. In most languages it will not be possible to say that the land was resting or had rest. Alternative expressions might be “there was peace,” “was at peace,” and “there was no war.” But it is better to use a positive expression if possible. Translators should choose one expression here and use it consistently throughout the book to preserve the literary ties in the text.

Forty years is the time that the people enjoyed peace. The number forty occurs frequently in this book, where it refers to a long period of time ( verse 5.31; verse 8.28; verse 13.1). It is also a very important number throughout Scripture, as it rained for forty days and forty nights during the Flood, the Israelites walked forty years in the desert, and so on. Multiples and factors of the number forty occur throughout the book of Judges (“ten” in verse 12.11, “twenty” in verse 16.31, and “eighty” in verse 3.30). While in the Old Testament many numbers are symbolic, the translator will not always be able to identify the importance of each one, but will need to render each text as it stands.

Then Othni-el the son of Kenaz died: This sentence sets the pattern for all the judges’ episodes to come. Once rest or peace is attained, the leader eventually dies. Following the death of each judge, Israel lapses back into sin. Thus the mention of the judge’s death not only ends one judge’s story, but also prepares the reader for the next step in the drama of Israel’s life in Canaan. The Hebrew is careful to repeat that Othni-el is the son of Kenaz. In many languages the mention of the full name of a character rounds out the story and is the proper way to end an episode. It is also appropriate that a person’s full name be mentioned at his or her death. Thus this long expression should be maintained if possible. Otherwise, the translator may prefer Good News Translation‘s rendering for this clause, which is simply “and then Othniel died.”

We can translate this verse as follows:

• There was peace throughout the land for forty years. Then Othniel, son of Kenaz, died.

Quoted with permission from Zogbo, Lynell and Ogden, Graham S. A Handbook on Judges. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here .

Barak has just led his men down the hill to battle (verse 4.14). Now the LORD steps in to fight for Israel and give the victory. The Hebrew waw conjunction rendered And may be better translated “Then.”

The LORD routed Sisera and all his chariots and all his army before Barak at the edge of the sword: The Hebrew verb rendered routed is an unusual one found in Exo 14.24; verse 10.10; and verse 2 Sam 22.15. It indicates that a great panic came over Sisera and his entire army. The text does not tell specifically what happened. The enemy soldiers do not seem to be immediately killed. Rather, many seem to have escaped. Good News Translation renders the LORD routed Sisera as “the LORD threw Sisera into confusion,” Contemporary English Version has “the LORD confused Sisera,” and New Jewish Publication Society’s Tanakh says “the LORD threw Sisera … into a panic.” There is general panic as the LORD throws Sisera, his chariots, and his whole army into confusion.

And all his chariots and all his army refers to Sisera’s chariots and foot soldiers. As in verse 4.13, there is emphasis on all. For chariots see verse 1.19. Contemporary English Version personalizes chariots and speaks of Sisera’s “chariot drivers,” which might be a good model in many languages. The Hebrew word for army (machaneh) occurs twenty-seven times in this book and has a variety of meanings. Often referring to army camps, here it refers to “troops” or “companies of soldiers.” Some languages may prefer to speak of “Sisera’s whole army and their chariots.” Perhaps the chariots are mentioned first because of the fear they instilled in the Israelites (verse 1.19).

In Hebrew before Barak (literally “before the faces of Barak”) occurs after the words at the edge of the sword. This word order may underline the fact that it is the LORD who won the victory, and not Barak himself. New Jerusalem Bible keeps the emphasis on the LORD’s role in the victory by saying “At Barak’s advance, Yahweh struck terror into Sisera….” For the edge of the sword, see verse 1.8. As the LORD throws Sisera’s army into a panic, Barak’s army apparently attacks with swords. The mention of the word sword links this verse to the Ehud story, where the sword had a double edge. Though at first it seems that Sisera’s army panicked and ran, the next verse makes it clear that with the exception of Sisera, all of Jabin’s soldiers are killed.

And Sisera alighted from his chariot and fled away on foot: Amid this scene of confusion and panic, Sisera flees. At the beginning of this sentence Revised Standard Version renders the Hebrew waw conjunction as and, but translators can use other connectors as well, such as “so” or even “but.” Alighted renders a key Hebrew verb (yarad) that is often translated “went down” (see verse 1.9). However, it is not the word used when Caleb’s daughter got down from her donkey (verse 1.14). There may be a wordplay here, since in the previous verse, Barak “went down” the mountain and here Sisera “comes down” from his chariot. We can say Sisera “got down” or “got off” his chariot. It is possible that some humor is intended here, expressing Sisera’s fear, thus we might say he “jumped down” or “leaped down.”

Instead of running away from the battle with his chariot or on horseback, Sisera fled away on foot. The Hebrew verb rendered fled away (nus) occurs throughout this book (see, for example, verse 1.6; verse 7.21; verse 9.21; verse 20.45). There may be another play on words here, since the Hebrew word for foot is also used in verse 4.10 to describe the men following Barak as those who “went up at his heels.” This passage shows the storyteller’s great skill. The general who arrived with hundreds of chariots ironically runs away on foot. Translators can use idiomatic expressions here.

Contemporary English Version provides a good model for this verse:

• And during the battle, the LORD confused Sisera, his chariot drivers, and his whole army. Everyone was so afraid of Barak and his army, that even Sisera jumped down from his chariot and tried to escape.

Another possible one is:

• Then the LORD caused panic among Sisera, all his chariots, and all his troops. And Sisera jumped down from his chariot and ran away on foot.

Quoted with permission from Zogbo, Lynell and Ogden, Graham S. A Handbook on Judges. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here .

This verse provides two good examples of stairstep parallelism. The word Curse appearing in line 1 is repeated and expanded upon in line 2. To the help of the LORD in line 3 is expanded upon in line 4. Similar examples of this kind of parallelism occur in verse 5.5, 11, 27. The Hebrew verb for curse is in focus here, since it occurs three times.

Curse Meroz is a call by Yahweh’s angel to the people of Israel. He is telling them to curse the city of Meroz. The Hebrew word for curse (ʾarar) is a very strong verb, which speaks of invoking death, unhappiness or evil on another person or group. Very often curses are invoked in association with the name of a deity. In the framework of the deuteronomic material (Deut 27–28; verse 30), the terms “bless” and curse are linked directly to the keeping of the Law, and express the joy of obedience and the pain of disobedience. In the context of this song the singers are calling upon the community to curse or condemn fellow Israelites who failed to answer the call to assist their brothers. These people are considered to have broken the covenant relationship and the Law that provides the guidelines for that relationship. In the Bible a curse is pronounced by people but carried out by God. Blessings and curses are an integral part of many cultures, and most have idiomatic expressions that can be used here. Some might speak of “saying/putting/throwing a curse on someone.” However, as the notion of cursing varies from one culture to another, translators must be careful not to imply witchcraft or the casting of some kind of spell. In some languages translators might say “May God’s judgment fall on Meroz” or “May the LORD punish….”

Many scholars think Meroz refers to a town in the north of Palestine, located about 12 kilometers (7.5 miles) southeast of Kedesh in the region of Naphtali, while others think it is simply unknown. The text does not tell us why this locality is singled out for a curse, even though the reason for the curse is clear. Like the tribes listed in verse 5.15d-17, the inhabitants of this town refused to respond to the cry for help from the other Israelites. The Hebrew form of the name seems to be a verbal participle, and the name may be a play on words, since a similar Hebrew root means “doom” or “calamity” (see Isa 24.16, where it is rendered “pine away”). Thus Curse Meroz seems to mean “curse the doomed ones.” This clause could in fact be a poetic way of cursing all those who deserve this curse, that is, all those who refused to come to the aid of the related tribes. Most versions transliterate this name, but its meaning can be added in a footnote. The next line speaks of its inhabitants, so translators may wish to anticipate that by saying “Curse the town of Meroz” or “Curse the people of Meroz.”

Says the angel of the LORD: In many languages it will be more natural to put this quote frame before the quotation (so Contemporary English Version). For the angel of the LORD, see verse 2.1. This angel is a messenger who represents Yahweh, though in some passages the expression seems to designate Yahweh himself (see, for example, verse 6.11-24; Gen 16.7-14). Translators should use the same expression throughout this book and the rest of the Old Testament.

Curse bitterly its inhabitants is literally “curse to curse its inhabitants.” The Hebrew construction here highlights the verb curse, and translators should try to render this emphasis in their language. Good News Translation expresses the emphasis by repeating the word “curse”: “a curse, a curse on those who live there.” We could also say “Curse them! Curse them!” Its inhabitants refers to the people of Meroz. For the Hebrew verb rendered inhabitants (yashab), see verse 1.11. The word comes from the same root as the verb used to describe the other people who stayed behind (see verse 5.16, where it is translated “tarry,” and verse 5.17, where it is translated “sat still”).

Because they came not to the help of the LORD: This line gives the reason the people of Meroz are to be punished or cursed. They failed to join the LORD’s battle against Sisera and his troops. The Hebrew conjunction ki rendered because introduces this reason. The pronoun they refers to the people of Meroz. They came not to the help of the LORD may sound strange, since it seems to imply that God needs the help of these people to defeat the enemy, but it probably means they did not rally behind those whom the LORD sent to battle. Came renders the generic Hebrew verb of movement. We might say “they did not come alongside the LORD to provide help” or “they refused to come and fight for the LORD.”

To the help of the LORD against the mighty builds on the previous line, by repeating to the help of the LORD and adding the phrase against the mighty. For the first part of the line translators should use the same expression as in the previous line. Translators should try to imitate the stairstep effect, if possible. The Hebrew preposition rendered against may also mean “among” or “with.” Revised Standard Version gives one possible interpretation by saying the people did not come together to fight against the mighty enemy. Taking another interpretation, this line could mean that these people did not join with the mighty, the Israelite army. For example, New Jewish Publication Society’s Tanakh says “To the aid of the LORD among the warriors.” For against the mighty, see verse 5.13. Translators should try to be consistent in their rendering of this phrase in the poem.

Translation models for this verse are:

• “ ‘Cursed be Meroz,’ says the LORD’s messenger.
‘Cursed are its people,
because they did not assist the LORD
in his fight against the enemy warriors.’

• “Yahweh’s messenger says:
‘Let a curse come upon Meroz,
upon Meroz and its inhabitants,
because they refused to join the mighty warriors,
the mighty warriors who fought for Yahweh.’

Quoted with permission from Zogbo, Lynell and Ogden, Graham S. A Handbook on Judges. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here .

So Gideon took ten men of his servants, and did as the LORD had told him: As in verse 6.20, Gideon once again does not question the LORD’s directives but simply carries them out. So is a good rendering of the Hebrew waw conjunction here. After the long speech by Yahweh, the Hebrew text reintroduces the name Gideon, and translators can put a paragraph break here if desired (so Contemporary English Version, New International Version). The verb took has now become a standard part of this story. Here it may be rendered “got together” or “rounded up.” Contemporary English Version says “chose … to help him,” which is another possibility. The mention of ten men of his servants shows that contrary to what Gideon said previously (verse 6.15), he definitely was not an insignificant member of the community, nor was his family extremely poor. This phrase shows that Gideon had many servants, among whom he chose ten. The Hebrew word rendered servants (ʿebed) is ambiguous, referring to either hired servants or slaves. In verse 6.8 the same word refers to the Israelites being slaves in Egypt. Translators often avoid portraying slavery in Israelite society, but it is clear it was a reality.

And did as the LORD had told him means Gideon obeyed the LORD. This clause also implies that Gideon’s servants helped carry out what the LORD commanded. Contemporary English Version makes this explicit by saying “and they did everything God had said.”

But because he was too afraid of his family and the men of the town to do it by day, he did it by night: This sentence introduces some additional information. Gideon did what the LORD asked, but he did it during the night, because he was afraid of the townspeople’s reaction to the destruction of their altar and idol. Revised Standard Version ends the previous sentence with a semicolon (;), but in Hebrew there is a significant break, so in most languages there can be a period. But renders the Hebrew word wayehi (literally “And it was”), which introduces background information here. The Hebrew word translated because introduces the reason Gideon did it at nighttime. But because may be rendered “But since” (Contemporary English Version) or “But as” (New Jewish Publication Society’s Tanakh).

He was too afraid of his family and the men of the town is literally “he feared the house of his father and the men of the town.” Translators can use an idiomatic expression for was too afraid. His family does not just refer to his wife and children, but also to his extended family, certainly including his father, brothers, uncles, and cousins. The men of the town could be a generic expression here, referring to all the people living in that place, in which case we could say “the town’s people” or “those living in the town.” The town is obviously Ophrah (verse 6.11).

To do it by day is literally “from doing by day.” This clause refers to pulling down the altar of Baal, cutting down the Asherah pole, setting up the new altar to Yahweh, and sacrificing the bull. The LORD had spoken to Gideon at night (verse 6.25), so rather than waiting till daylight, Gideon and his men went out immediately and did what the LORD had told them to do. But the real motivation seems to be that they did not wish to be caught in the act. The pronoun it refers to the act itself, but this pronoun is not in the Hebrew text. Revised Standard Version adds it for naturalness in English. In many languages it will be helpful to specify what Gideon and his men did by rendering to do it as “to destroy the altar and idol.” By day means “in broad daylight.” Translators should find the most natural way of expressing this idea. They may say “in the light of day,” “during the daytime,” or “while it was light.”

He did it by night is the principal clause, with the narrator leaving the most important information till the end. It begins with a Hebrew waw conjunction, which Revised Standard Version leaves untranslated. In many languages a connector such as “so” (Good News Translation) would be appropriate here. The pronoun he refers to Gideon, but includes his workers as well. He did it refers to the same actions as in the previous clause. Once again in Hebrew there is no pronoun it, but some languages will require such a word or even need to specify what Gideon did. By night means he carried out his acts in the dark, so that not many people would know about it or come out and try to stop him. The word night forms an inclusio around this part of the story (verse 6.25, 27). Some languages may prefer to render to do it by day, he did it by night as “he did it by night rather than by day.” It may also be better to put the main clause at the beginning of the sentence by saying “But he destroyed the altar and idol at night rather than during the daytime, because he was afraid of his family and the townspeople.”

Translation models for this verse are:

• So Gideon took ten of his servants and did what the LORD had ordered. But he destroyed the altar and idol at night because he was afraid of the reaction of his own family and the townspeople.

• So Gideon and ten of his workers went and did what Yahweh had told him to do. But because he was afraid of his family and the people of the town, he took down the altar and idol during the nighttime rather than in broad daylight.

Quoted with permission from Zogbo, Lynell and Ogden, Graham S. A Handbook on Judges. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here .

As soon as Gideon was empowered by the spirit of Yahweh (verse 6.34), he called for his kinsmen from the tribes of Manasseh, Asher, Zebulun, and Naphtali (verse 6.35). Here they arrive, though presumably men from these tribes were already among the 300 soldiers.

Revised Standard Version sees this verse as concluding this subsection. However, several versions have this verse begin a new episode that continues to 8.3 (so Contemporary English Version, New American Bible). 7.23–8.3 gives accounts of how others from some of the Israelite tribes came to the aid of their brothers. If we are following Revised Standard Version, this verse will close out this unit. But it is also possible to make it a short paragraph or to join it to the subsection that follows.

And the men of Israel were called out … is literally “And the man of Israel was called….” “Man of Israel” is the same expression used in verse 7.14, but here it has a plural sense. Were called out renders a Hebrew verb that normally means “cry out for help” or “cry in distress” (see verse 4.3). However, here its verb form means “summon for military action.” In English it is better translated “were called up” rather than were called out. This verb is passive, but no agent is mentioned. However, it is clear that Gideon is the leader who issued this call, so we might say “Then Gideon called for more Israelite men….” Contemporary English Version has “Gideon sent word for more Israelite soldiers to come….”

From Naphtali and from Asher and from all Manasseh: See verse 6.35. These are the names of three tribes who sent additional warriors to assist Gideon in his war against the Midianites. The names of the tribes also became the names of their regions, so from Naphtali, from Asher, and from all Manasseh are ambiguous phrases. They could mean “from the tribe…” or “from the region of….” The repetition of the preposition from reflects the Hebrew, but it will not be necessary to repeat it in all languages, for example, “Then Gideon called to battle more soldiers from the tribes/regions of Naphtali, Asher, and all Manasseh.” Gideon was from the tribe Manasseh (see verse 6.15), so here he is calling his own kinsmen for help. Manasseh was divided into two subgroups, each being on opposite sides of the Jordan River. All Manasseh means that men came from both sides to fight with Gideon. Good News Translation says “both parts of Manasseh,” while Contemporary English Version speaks of “both halves of Manasseh.” Translators should find an appropriate way to refer to these two groups and can put an explanation in a footnote if necessary.

And they pursued after Midian: The pronoun they refers to Gideon, his 300 men, and the additional men that came from the three tribes mentioned here. In many languages it will be necessary to add one more step. Once the men from these tribes were summoned, they “came together,” and then pursued (see verse 1.6) the Midianites. Pursued after may be rendered “chased” or “went after.” Midian refers to all the Midianites who survived the slaughter and tried to flee.

Translation models for this verse are:

• Then more Israelites from the tribes of Naphtali, Asher and both parts of the tribe of Manasseh were summoned for battle. They joined the other Israelites in going after the Midianites.

• Then Gideon called up additional men from the tribes of Naphtali, Asher, and the two parts of the tribe of Manasseh. They all joined Gideon in pursuit of the Midianites.

Quoted with permission from Zogbo, Lynell and Ogden, Graham S. A Handbook on Judges. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here .

Now Abimelech the son of Jerubbaal went to Shechem: Now renders the Hebrew waw conjunction, which is good way to begin this new episode. We might also say “One day” (New Living Translation). The full name Abimelech the son of Jerubbaal is another indication a new episode is beginning. Good News Translation and Contemporary English Version use the name “Gideon” instead of Jerubbaal, but Contemporary English Version has a footnote explaining that Jerubbaal is in the Hebrew text. This alternative name for Gideon (verse 6.32) is used throughout this episode seemingly to bring to the forefront the name “Baal,” the god the Israelites have chosen over Yahweh (verse 8.33). Because of these various wordplays in Hebrew, it seems appropriate to use the name Jerubbaal in the text. Also, by using the name Jerubbaal, the narrator may be distancing Gideon (who is remembered for the good things he did [verse 8.35]) from his son Abimelech, who did much evil. Translators will have to decide whether to follow Good News Translation and Contemporary English Version who use “Gideon” to make the text easier for readers to understand, or to follow the Hebrew text more closely. For Shechem see verse 8.31.

To his mother’s kinsmen is literally “to his mother’s brothers.” The choice of this expression may be intentional to remind the audience that Abimelech’s mother was a concubine, and not a legal wife. The sense of the Hebrew word for “brothers” (ʾach) is very wide and could include not just Abimelech’s maternal uncles, but all his male relatives on his mother’s side of the family. However, since the next clause refers to the extended family, it is probably better to be more specific here. Many languages have a special word to designate maternal uncles. If not, “his mother’s brothers” is very clear, or we might say “his uncles on his mother’s side.” In matrilineal societies maternal uncles are as important, or sometimes even more important, than the father. Since Abimelech was the son of a concubine, these men would play a very important role in his life.

And said to them and to the whole clan of his mother’s family is literally “and he spoke to them and to all the clan/family of the father of his mother, saying.” In Hebrew there are two speech verbs to introduce the quote that follows, but translators can use one or two expressions, as long as they are natural in the target language. Here Abimelech spoke not only to his mother’s brothers, but to the whole clan of his mother’s family, that is, the rest of the relatives on his mother’s side. In Western cultures the details of this phrase in Hebrew may not seem relevant, but in many cultures around the world, they are very important. If the translation is destined for such a culture, then these details should be carefully provided. New Jerusalem Bible says “the whole clan of his maternal grandfather’s family,” which renders the text precisely and can be a good model for some languages. The Hebrew word for clan is mishpachah, which is similar to the word for “judges” (shofetim). This could be a play on words, adding a bit of irony, since Abimelech’s actions show he is not a true hero or “judge.” Abimelech went to his mother’s family instead of his father’s relatives. This fact may indicate conflict, often known to exist in polygamous families. Abimelech probably felt more kinship with his mother’s side than his father’s, and was certainly jealous of the brothers who lived in his father’s house. This whole clause may be rendered “and he spoke to them and all the other male relatives on his mother’s side. He said….”

Translation models for this verse are:

• One day Gideon’s son Abimelech went back home to Shechem and spoke with his maternal uncles and all the other relatives on his mother’s side. He said….

• Now Abimelech the son of Jerubbaal (meaning “let Baal defend himself”) went to Shechem and said to his maternal uncles and the rest of his mother’s clan….

Quoted with permission from Zogbo, Lynell and Ogden, Graham S. A Handbook on Judges. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here .

Shechem was in the mountainous region on the border between Ephraim and Manasseh. Evidently Abimelech and his men had been hiding in the mountains surrounding the town.

And when Gaal saw the men, he said to Zebul: For some readers or listeners, the story may be somewhat hard to follow at this point, since Gaal speaks to Zebul, the governor of Shechem appointed by Abimelech, while Abimelech and his men come to attack the city. In some languages it will be necessary to begin this verse with “Now Gaal was together in the city with Zebul, and when he saw the men….” Gaal sees Abimelech’s men coming down the mountains, but he does not recognize who they are. This is the first time in this episode that Gaal is not referred to by his full name. Said might be is better rendered “cried out” in this context.

Look, men are coming down from the mountain tops!: Look renders the Hebrew word hinneh. Here it expresses surprise. If Gaal thinks these men are attackers, then there would be fear and dismay in his voice as well. Translators should try to find a way to express the surprise and fear Gaal is feeling here. Men is literally “people” in this sentence and the previous one (see verse 9.32). Here it could mean that Gaal has not yet understood that these men have come to attack the city. New Jewish Publication Society’s Tanakh renders this clause as “That’s an army marching down from the hilltops,” but this rendering may be too specific. It takes Gaal a few minutes to realize what is happening (see verse 9.37). As is often the case, hinneh is followed by a Hebrew participle, rendered coming down (yarad). Here this verb seems to refer to physical movement downward, but also to a military attack (see verse 1.9). The mountain tops is literally “the heads of the mountains” (see verse 9.25). In some languages it will be more natural to render coming down from the mountain tops as “coming down the mountains.”

And Zebul said to him: Zebul, who helped plan Abimelech’s attack (verse 9.30-33), pretends that he knows nothing about what is happening, and even tries to divert Gaal’s attention.

You see the shadow of the mountains as if they were men: Zebul tells Gaal that his eyes are playing tricks on him. The Hebrew is literally “The shadow of the mountains, you see as men.” A shadow is a natural phenomenon, so it should not pose a problem for translation. The Hebrew word for shadow is singular, but in many languages a plural form may be needed. Some languages may prefer to say “the shadows on/in the mountains.” Men does not render the Hebrew word for “people” as above, but the generic word for “men.” This sentence conveys the idea that Gaal is mistaken into thinking what he sees are men, so we might say “Come on, you think those are men, but they are just shadows in the mountains” or “No, they aren’t men at all. You’re just seeing shadows on the mountains.”

Contemporary English Version provides a good model for the last half of this verse:

• “No,” Zebul answered, “it’s just the shadows of the mountains. It only looks like people moving.”

Quoted with permission from Zogbo, Lynell and Ogden, Graham S. A Handbook on Judges. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here .