You shall count: literally “you shall count for yourself.” The two pronouns are singular in form but should be understood collectively as referring to the people of Israel as a whole. In some languages the verb here will be better translated “wait,” as in the similar passage in 15.13.

Seven weeks of years: the word translated weeks is actually translated elsewhere as “sabbaths” and has the root meaning “seven” (see 16.31). So the phrases seven weeks of years (used twice) and “seven times seven years” have exactly the same meaning and can be translated once, if the repetition is stylistically unacceptable in the receptor language.

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 .

Verses 10-13 describe the sacrifice of the whole burnt offering of a smaller animal. Since these verses repeat the text of verses 3-9 almost word for word, in the following section it is necessary only to point out the significant differences that exist.

From the sheep or goats: in this verse the expression from the flock (see verse 2) is made explicit in the Hebrew text, so that it is quite clear that the flock refers to sheep or goats. In some languages it may be necessary to use terms that imply maleness from the beginning of this section. The New English Bible, for example, uses the word “rams” instead of “sheep.” On the identity of these animals, see the references to FFB in verse 2 above. There is no indication in the text as to why one would offer one of these smaller animals rather than the larger one, but presumably this depended upon a person’s possessions and what one was able to bring as a sacrifice.

In the Hebrew text of verses 10-13, there is no equivalent of the phrase found in verse 4, “The man shall put his hand on its head,” but this gesture is added in the Septuagint. The absence of any mention of the gesture does not necessarily indicate that it was omitted in the sacrifice of sheep or goats. It is possible that the author simply decided not to repeat all the mechanical details of the ritual. But in the case of the offering of a bird (verse 15), the reason for the omission is probably different. In any case, the translator is well advised not to follow the Septuagint in adding the gesture here, since it is not in the Hebrew text at this point.

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 .

Then from the sacrifice of the peace offering: the wording of Revised Standard Version reflects the Hebrew but may be somewhat confusing. Some have translated “Since it is a fellowship offering, these parts must be given as a food offering to the LORD:…” or “He shall present part of the fellowship offering as a food offering to the LORD….” New International Version begins this verse: “From the fellowship offering he is to bring a sacrifice….” Compare verse 3.

An offering by fire: see verse 5 above.

The fat tail entire: the tail of the kind of sheep raised in Palestine may have contained as much as seven or more kilograms of fat and was considered a delicacy. While this kind of information is important in understanding the text, it cannot be included in the text of the translation. It may therefore be wise to give such information in a cultural footnote.

Taking it away close by the backbone: the word for backbone used in this verse is found only here in all the Old Testament. Probably it referred to a specific place on the spinal column of the animal. Such precision is important in a text of this kind and, as far as possible, translators should choose an equivalent technical term in their own language. If this proves to be impossible, a natural descriptive phrase should be used. For example, “at the very end of the spinal column (or, backbone)” or in some cases “the entire tail” may imply cutting off at this particular point. In other languages the same idea can be conveyed by speaking of the “very beginning of the tail.”

On the translation of entrails as “internal organs” in Good News Translation, see 1.9.

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 .

If …: it is equally possible to begin with “For example…” or “Suppose that….” See the introductory paragraph above.

If any one sins: literally “And a soul (or, person), if she sins.” This formula is used with slight variations to introduce each of the four examples in verses 1-4. The mention of “sin” is left implicit in Good News Translation because the context makes it clear that these are cases where “Sin offerings are required.” If this word must be made explicit in the receptor language, this may be done by saying something like “If a person commits sin by not giving information when called to give evidence….”

Hears a public adjuration: the term translated public adjuration may refer to a court case in a more restricted legal sense, or more generally to any public palaver where a person would be solemnly charged to tell others what he had seen or heard. New International Version, for example, has “public charge.” But the courtroom setting seems preferable, as in Good News Translation. After a witness had been called into court, the judge pronounced a curse on him if he should lie or fail to give important information. This was a formal, official way of requiring a person to tell what he had seen or heard about a particular case. It is very similar to the modern practice of requiring a person to swear that he will tell the truth in a court of law.

Yet does not speak: that is, the person fails to testify in court what he knows about the case in spite of the fact that he has been required to do so by the judge.

He shall bear his iniquity: this frequently-used expression usually emphasizes a person’s guilt and the fact that he must suffer the consequences and be punished. Most languages have expressions that communicate easily the idea of “suffering the consequences of one’s actions.” Some say “he must bear the weight of his deed” or “he will not escape the punishment for what he has done.” Others have still more idiomatic ways of rendering this idea. What is important is that the meaning be conveyed as naturally as possible.

This verse seems out of place to some scholars because it says nothing about the sin being committed unintentionally (in contrast with the cases mentioned in verses 2-4). But the translator should simply translate the text as it stands. When the text was compiled, there was apparently some connection between this sin and the others that follow.

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 .

The structure of this verse in Hebrew is unusual, and the meaning of some words is uncertain. This has given rise to a number of very different interpretations.

It shall be made: this may also be understood in the active sense, “You shall make.” And in those languages where passive forms are difficult or impossible, it must be changed to an active construction in any case. The subject should then be the same as in the second part of the verse, you shall bring, referring to the priest.

With oil on a griddle: on oil see 2.1; and on griddle see 2.5.

Well mixed: the structure of the Hebrew is such that these words can go with “It shall be made (or prepared, or cooked)” (as Good News Translation, New Jerusalem Bible, An American Translation interpret) or with you shall bring (interpretation of Revised Standard Version, New International Version, New Jerusalem Bible). Logically, it seems to fit better with the preparation of the offering rather than with its presentation.

In baked pieces: the word translated baked in Revised Standard Version and some other English versions is difficult and uncertain. A number of other translations and commentaries have understood the word to mean “broken” or “crumbled” (Good News Translation, New English Bible, New International Version, New American Bible, An American Translation, and Moffatt). Still others, following the Septuagint, see it as referring to a kind of pastry (Jerusalem Bible, Traduction oecuménique de la Bible). Translators should probably look for an equivalent to the idea of breaking or crumbling into small pieces. But it may be advisable to add a footnote explaining the uncertainty concerning this term and the different possible translations of it.

A pleasing odor to the LORD: see 1.9.

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 .

Bring with his own hands: the task of bringing this offering to the LORD could not be delegated to another person. In some languages it may be more natural to say something like “he himself must bring….”

The offerings by fire: see 1.9 and discussion on page 5, in “Translating Leviticus.”

The fat: in some languages the meaning will be clearer if the words “of the animal” are added here, as in Good News Translation.

With the breast: literally “over the breast.” The preposition here has been interpreted in three different ways:
a) “the fat (which is) on the breast.” This is the interpretation followed by New Jerusalem Bible with “the fat adhering to the forequarters.”
b) The preposition may be understood in a strictly locative sense: “he will bring the fatty parts (placing them) on the breast,” but very few scholars accept this.
c) The preposition is taken in the sense of “along with” or “in addition to.” This is the interpretation of the majority of English versions including both Revised Standard Version and Good News Translation.

The word translated breast in most versions has been rendered “forequarters” in the 1985 edition of the New Jerusalem Bible.

Waved as a wave offering: this is not a separate kind of offering. It is more likely that it had to do with a particular gesture associated with sacrifices that required something extra. Both Good News Translation and New English Bible place the emphasis on the special nature of the sacrifice rather than on the gesture itself. It is probably best to translate here “present it as a special gift,” as in Good News Translation. This is similar to the problem discussed in verse 14, but the word used here is different.

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 .

And: verses 25-27 make up one long sentence broken only by semicolons in Revised Standard Version. Good News Translation makes three sentences of this material and uses the transition word “Then” at this point in order to demonstrate the continuity of the narration.

The basket of unleavened bread: see verse 2.

Which was before the LORD: this is not intended to give a physical location, but to indicate that the basket of breads without yeast had been dedicated to the LORD. So in many languages it is preferable to translate “which had been dedicated to the LORD.”

Cake … wafer: on the terminology for these baked goods, see 7.12-13 as well as chapter 2.

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 .

It may be necessary in many languages to restructure this verse in a way similar to the Good News Translation rendering. Verses 22-24 constitute a kind of closing statement describing the conclusion to the first sacrifices for the community. The first word and the final clauses in Revised Standard Version are translated in the beginning of the Good News Translation rendering to set the stage for the final blessing: “When Aaron had finished all the sacrifices….” This presumably refers to the sacrifices of the people as well as to Aaron’s sacrifices.

Lifted up his hands: in many languages it is considered redundant and unnatural to say “his hands.” The pronoun may be left implicit, as with “his finger” in verse 9. In the Jewish tradition the idea of lifting the hands was not necessarily associated with blessing, as it is in many Christian groups today. The Hebrew expression corresponds rather to a gesture of prayer or of an oath. In this verse the addition of toward the people shows the special character of the expression, which is clarified by what follows. The gesture was probably accompanied by words similar to those in Numbers 6.22-27, but this is not stated in the text and is not certain.

Blessed them: this idea is very difficult to translate in many languages since it is used in so many different ways in the Old Testament. It is quite possible that an entirely different word should be used, depending on whether the object is a thing, a person, or God himself. In this case the object of the blessing is “the people.” So it may be translated “asked God to give them prosperity,” or “wished them well” (although this may be too weak), or “asked for peace [in the sense of health, wisdom, prosperity, and general well-being] on them.” Translators should carefully seek a term that is commonly understood and that gives the idea of conferring total well-being on persons.

Came down: in some languages it will be more natural to say “came back down,” and in other cases it may be necessary to add “from the altar.” In some languages it may be necessary to say “come down from the place where the altar was,” in order to avoid giving the impression that Aaron was on top of the altar. The use of this verb seems to indicate that there was some sort of elevation in the tabernacle where sacrifice was made. And this was certainly the case later, in the Temple.

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 .