And: since this verse involves the contrary of the case introduced in verse 51, it should begin with a transition word marking contrast, such as “But,” “However,” or something similar. See also verses 21 and 26.

If the priest examines: as in verses 21 and 31, the conditional if goes with the findings of the priest and not with the examination. The Revised Standard Version rendering reflects the Hebrew text of this verse, which provides no object for the verb. But the implied object is clearly the infection (compare verses 21 and 31). In English as well as many other languages, it is unnatural for the verb “examine” to stand without an object. This is why Good News Translation has “when he examines it.” In some cases it may be necessary to indicate which examination is involved, by saying “when he examines it on the seventh day.”

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 priest: the priest is specifically mentioned three times in this verse. In most languages it will be more natural to refer to him using the pronoun “he” in the last two cases.

Shall command that they empty the house: literally “shall command and they [indefinite] shall empty the house.” Some languages may be quite similar to the rather literal rendering of the Hebrew expression in Revised Standard Version. The verb “to empty” will have to be rendered “take everything out…” in some cases.

Lest: Good News Translation has “otherwise.” In some languages it may be necessary to begin a completely new sentence and say something like “If this is not done….” Another way of handling this is to say “in order that nothing in the house will have to be declared unclean” (compare New International Version and New Jerusalem Bible).

Afterward: meaning “after the house has been emptied” or “as soon as the things of the house have been taken out.”

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 .

On the eighth day: compare 12.3 and 14.10, 20.

Two turtledoves or two young pigeons: see 1.14; 5.7; 12.8; and 14.22.

The door of the tent of meeting: see 1.1.

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 .

Thus: some languages may begin this verse by saying “This is what he must do to purify….”

Make atonement: the verb here is more often used of making atonement for people, but note that in 8.15 atonement is also made for the altar. It may be necessary in some languages to use a different verb here, since it is a place that is involved and not a person. However, the context makes it quite clear that it is the sin of the people of Israel that makes the holy place unclean and in need of atonement.

The holy place: as in verses 2 and 3, the reference is certainly to the Most Holy Place, and this should be made clear in the translation.

Uncleannesses … transgressions … sins: the first two Hebrew words are almost synonymous in this context. It may be possible to translate the first in terms of failure to do what is right, and the second as actively doing what is wrong. However, it is unnecessary to strain for two separate terms if this becomes difficult in the receptor language. The idea is to include all possible forms of “sin.”

The tent of meeting: see 1.1. Some translators may feel it necessary to say “the rest of the Tent of the LORD’s presence,” because the ritual had already been performed for the Most Holy Place, which is a part of the Tent.

In the midst of their uncleannesses: or “in the middle of the camp where they live unclean lives,” or “surrounded by the uncleanness of the camp.” There seems to be no special significance in the use of the plural uncleannesses here, and so it is translated by a singular form in many modern versions.

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 .

Literally, this verse reads “As the action [deeds] of the land of Egypt where you lived in it you must not do, and as the action of the land of Canaan where I am bringing you there, you must not do. And the practices of them you must not follow.” The repetitive elements in this verse may be eliminated as in Good News Translation, if they are stylistically unacceptable in the receptor language. The Israelites are forbidden to imitate what they had seen in the past (in Egypt) or what they would see in the future (in Canaan). The Egyptians practiced intermarriage of near relatives, which is forbidden in verse 6. And Canaan often symbolizes sexual perversion in the Old Testament (see verse 22 and Gen 19.4-9). Rather they are to follow the rules set down for them by the LORD himself.

Walk: as in many other passages of Scripture, this verb is used to speak of conduct or behavior in general. A literal rendering of Revised Standard Version may be very misleading in many languages.

Statutes: in this context the word seems to refer more to the customs or practices of an alien culture than to any specific written law code. Hence the Good News Translation rendering “practices” (also found in New International Version and Moffatt). New American Bible reads “customs.”

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 .

In verses 9 and following the Hebrew shifts back and forth between the second person plural and the second person singular (compare King James Version “ye … thou…”). There is no obvious reason for these shifts, so the plural should probably be used throughout in the receptor-language translation of this section.

When you reap the harvest …: this refers to a later time when Israel would be settled in the land of Canaan and have fields planted. If it is thought to be necessary, the translation may read “When you start to harvest what you have planted…,” or even “When you have settled in the land and begin harvesting your crops (or, grain)….”

You shall not reap … border: literally “do not finish reaping the edge (or, corner) of your field.” This refers to the practice of being so meticulous that even the grain ordinarily overlooked is sought.

Gather the gleanings …: this can be rendered “go back over to pick up all that is left over.” The two expressions together may be translated “you shall not be so careful that you reap absolutely everything” or “you must not take away every bit of the grain by harvesting carefully around the edges or by going over the whole field a second time.”

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 .

Set my face against …: see verse 3 and 17.10.

And against his family: other members of the family or clan are considered guilty because presumably they would have known about the evil practice but failed to act to stop it. The exact limits of the concept translated family are uncertain. But they may be defined in this context by the words all who follow him later in the verse.

Cut them off …: see verse 3 and 7.20.

Playing the harlot …: that is, being unfaithful to the LORD. On the figurative use of the image of prostitution, see 17.7.

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 10-15 concern the private life of the High Priest. His position involves obligations and prohibitions that are even more strict than those for the ordinary priests. Verses 10-12 constitute a single sentence that is long and complex in Revised Standard Version. It should be broken down into several shorter and simpler sentences.

The priest who is chief among his brethren: or “The priest greater than his brothers.” But this has nothing to do with size or height. It is just another way of saying “High Priest.” And in most languages it will be better to say this explicitly. See 8.12 with regard to his consecration.

Anointing oil is poured: on the practice of anointing, see 4.3 and 8.10. The passive construction here may be rendered actively by saying “on whose head they [indefinite] poured oil….” In some cases the relationship between the pouring on of oil and the consecration may have to be spelled out more clearly. One way of doing this is to say “who has been consecrated by the pouring on of oil.”

The garments: see 8.7-9. It may be helpful in many languages to supply the implied information and say “the sacred garments.”

Let the hair … hang loose, nor rend his clothes: these were signs of mourning. See 10.6.

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 .