Redeem any of his tithe: since the tithe is thought of in terms of money in many cultures today, it may be better to make this more explicit, with something like “If a person wants to buy back any of the grain or fruit he has given to the LORD….”

Add a fifth to it: that is, twenty percent more than the usual price. See verse 13 and 5.16.

Quoted with permission from Péter-Contesse, René and Ellington, John. A Handbook on Leviticus. (UBS Helps for Translators). New York: UBS, 1990. For this and other handbooks for translators see here .

Herds and flocks: although the plural is used in Revised Standard Version here, the words are the same as in 1.2, where they are translated as singular in form.

That pass under the herdsman’s staff: according to Jewish commentators, this expression is an allusion to the way in which animals were selected for the tithe. The animals were counted as they passed single file under the staff of the herdsman. Every tenth animal was marked with a red colored stick, to show that it had been chosen for the tithe. If this image can be retained in the receptor-language translation while at the same time clearly conveying the idea of counting, then this will probably be better. But the details of the actual procedure are less important than the fact that one of every ten animals was to be designated as belonging to the LORD. One possible formulation may be “When you count your animals, cattle, sheep or goats, every tenth animal must be marked as belonging to the LORD.”

Quoted with permission from Péter-Contesse, René and Ellington, John. A Handbook on Leviticus. (UBS Helps for Translators). New York: UBS, 1990. For this and other handbooks for translators see here .

A man: more specifically “the owner of the animals” or “the man to whom the animals belong.”

Shall not inquire whether it is good or bad: the temptation must have been great to examine [inquire] the animals and then arrange [exchange] them in such a way that the poorer quality sheep or goats would be selected for the tithe (compare Malachi 1.8). Such a practice is specifically forbidden in this verse.

If he exchanges it …: see verse 10.

It shall not be redeemed: while the pronoun it gives the impression of one animal, the subject here is actually the two animals—the substitute and the original. Neither could be bought back, if such an attempt was made. The passive be redeemed may be rendered “the owner may not buy back either one of them, because they both belong to the LORD.”

Quoted with permission from Péter-Contesse, René and Ellington, John. A Handbook on Leviticus. (UBS Helps for Translators). New York: UBS, 1990. For this and other handbooks for translators see here .

This verse serves as a conclusion to chapter 27 and to the whole book of Leviticus as we now have it. Because of its summary character, it should be made a separate paragraph, as in most English versions. While the wording is slightly different and less detailed than 26.46, the meaning is essentially the same.

Quoted with permission from Péter-Contesse, René and Ellington, John. A Handbook on Leviticus. (UBS Helps for Translators). New York: UBS, 1990. For this and other handbooks for translators see here .

A statute to you for ever: this indicates that the set of rules given are to be considered permanent. See 3.17, where the same words are translated “a perpetual statute” in Revised Standard Version. Compare also 10.9.

The seventh month, on the tenth day: translators should consider whether it is more natural in their own language to follow the Revised Standard Version order (month, day) or the Good News Translation order (day, month). In those languages where the seventh month will be understood as meaning July, something must be done to help the reader understand that the Jewish system was quite different from that of the receptor language. Probably the best way to do this is to prepare a table showing the different calendar systems used in the Old Testament, compared with the system or systems known to the reader. This should be included at the beginning or end of the translation and not as a footnote to the text here. Both Jerusalem Bible (page 477) and New Jerusalem Bible (page 2076) have such a table in their “Supplements” at the end of the book.

Afflict yourselves: literally “afflict your souls.” This is often taken to mean “fasting,” as in Good News Translation, New Jerusalem Bible, and Traduction œcuménique de la Bible, but it may have been a more general self-denial that included abstaining from all food, drink, sex, wearing sandals, and even bathing. This interpretation is implied in the translations “deny yourselves” (New International Version) and “practice self-denial” (New Jerusalem Bible). Many languages, however, do not allow such a general statement without saying precisely what the person is to deny himself. It is probably better to translate “fast” or “eat nothing,” and if necessary a note may be added to explain that the word may have a broader meaning. In those parts of the world where Muslim influence is strong, translators must take special care to avoid the giving the impression that “fasting” means only to abstain from food and drink during daylight hours. Biblical fasting does not correspond to this Muslim concept. In some cases it will be necessary to clarify this in a footnote or a glossary explanation, since there may be only one word available in the language, but one that will almost certainly convey the wrong idea.

Do no work: this requirement is generally associated with the Sabbath (see 23.3 and Exo 20.8-10) or with different feast days (Lev 23.7, 21, 25, 28, 35-36). As several of these passages indicate, abstaining from work has a double goal: it allows for physical rest, and it makes people available for serving God. The translator should be careful to avoid an expression that will place the emphasis only on physical rest.

The native: this is a collective singular, but all the Israelites are obviously intended. In some languages the word for native may be understood as a member of one particular language group. This may be avoided by saying explicitly “you Israelites” or something similar.

The stranger who sojourns among you: this is another collective singular referring to any and all foreigners who happened to be among the people of Israel. As in the case of native above, the word stranger may be understood as any person who is not a member of the receptor-language group. If this is the case, it may be necessary to say “any non-Israelites living among you” or “any other people (or, tribes) living among you.”

Quoted with permission from Péter-Contesse, René and Ellington, John. A Handbook on Leviticus. (UBS Helps for Translators). New York: UBS, 1990. For this and other handbooks for translators see here .