Stranger: see verse 33.

As the native among you: in some languages one may say “as one of your own brothers (or, kinsmen).” See 16.29.

As yourself: see verse 18.

For …: this connecting word shows that what follows is one reason for obeying the command to love the strangers among the people of Israel. New English Bible translates the same word “because.” Good News Translation highlights this connection by beginning a new sentence with the words “Remember that….”

In the land of Egypt: in order to impress the Israelites with what it is like to be a foreigner in a strange land, they are reminded of their own situation in Egypt in the past.

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: it is implied that the man in question is also an “outsider,” or one who is not permitted to eat food that was designated for the priestly family. This information should be made explicit, if it is not clear in the receptor language.

Unwittingly: that is, without realizing what he is doing, or without intentionally doing so. In some languages this will require a separate phrase saying “eats … but does not know what he is eating.”

Add the fifth of its value: fractions and percentages alike present a particularly difficult problem in some languages. The meaning here is that the offerings eaten had to be replaced, and a supplementary offering was also to be given to the priest. In modern terms the additional amount would be the equivalent of twenty percent of the value of the item eaten. Both Revised Standard Version and Good News Translation speak of value, as if the repayment were monetary. But in fact it is not certain whether the guilty person was required to pay with money or in kind. Bible en français courant leaves open the possibility of repayment in kind by translating “the equivalent of what he has taken with a supplement of a fifth.” This may have to be expressed less precisely in some languages by something like “well over the original cost of the thing” or something similar. See 5.16.

Give the holy thing to the priest: obviously the man cannot give back to the priest something that he has already eaten. The idea here is that he should repay the priest for the thing eaten or replace it. On the idea of restitution in general, see 5.16. Here one may say “he must repay the priest its full value…” (Good News Translation) or “he must make return to the priest the same amount as he has used (or, eaten)….”

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 .

Sin offering: see chapter 4.

Sacrifice of peace offerings: or “fellowship offering.” See chapter 3.

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 .

Shall make it good: the Hebrew verb used here means “make restitution” (New Jerusalem Bible, New American Bible, New Jerusalem Bible) or “make amends.” Specifically, the person who killed another person’s animal had to replace it with a similar live animal.

Life for life: this may have to be translated more explicitly in some languages. Possible models in this context are “Only a life can replace another life” or “Only a live animal can replace the one whose life was taken away.”

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 is the counterpart of verses 29 and 30 above. Since there is a contrast between the disposition of houses inside the cities and those in the countryside, this part should be introduced by a conjunction marking contrast.

Reckoned with the fields of the country: or “treated as property in the open country” (New English Bible), or “considered as situated in the open country” (New Jerusalem Bible).

May be redeemed … shall be released: these passive verb forms will have to be rendered actively in many languages. An alternative phrasing may be “the owners can buy them back and take possession of them again in the Year of Restoration.”

Jubilee: see verse 10.

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 .

Make my abode among you: the word translated abode here is the same as rendered “tabernacle” in 8.10; 15.31; and 17.4. In fact, New English Bible translates here “establish my Tabernacle,” and Good News Translation has “sacred Tent,” but most versions have “dwelling (place)” or “abode.” The meaning is that God will take up residence among the people of Israel. Moffatt approaches this idea with “I will pitch my tent among you.” But one may also consider “I will make my home with you” or “I will come to live with you.”

My soul: this is simply an idiomatic way of saying I or “I myself” that is very common in Hebrew poetry and some types of prose. A literal rendering of the word soul is surely misleading in many languages, but the use of this term does sometimes connote deep feelings and is stronger than a simple pronoun. See 4.2.

Abhor you: the verb here gives the idea “despise,” “reject,” or “treat with contempt.” But a negative statement like “I won’t hate you” is at best weak in many languages. Consequently it may be more appropriate to make a positive statement such as “I will always be with you” or “I will accept you (completely).”

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 .

Almost all versions make this verse a separate paragraph. It is a kind of conclusion for the entire section, from the beginning of chapter 17 to this point. It is even taken as a conclusion to the whole book by those who see chapter 27 as a later addition.

Statutes and ordinances and laws: the use of three separate terms is not essential here. Their importance lies in the intended emphasis on the totality of the various rules which God gave to the people of Israel.

The structure of this verse is awkward in Revised Standard Version and should probably be changed in accordance with Good News Translation, or in some other way that will be more natural in the receptor language. Moses is seen as the agent through whom God gave his laws to the people of Israel. The phrase between him and the people of Israel stresses the fact that the laws given were a matter between God and his people, even though Moses was used as an instrument.

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 .