Mishnayos Eruchin Perek 7 Mishnah 4

ולא נגאלה – it was not redeemed from the hand/domain of the Temple, neither by its owners or by anyone else.

הכהנים נכנסים לה – Kohanim of the priestly watch (one of the twenty-four such groups – each for a week at a time) when the Jubilee comes in contact with it, they enter into it, and it is irredeemable in their hands.

ונותנים את דמיה למקדש – for they derive/learned "קודש" (i.e., Leviticus 27:14: “If anyone consecrates his house to the LORD”) "קודש" (i.e., Leviticus 27:21: “when it is released in the jubilee it shall be holy to the LORD”) from one who dedicates/sanctifies his house. It is written here regarding an ancestral land (Leviticus 27:21): “when it is released in the jubilee, the land shall be holy to the LORD,” and it is written regarding one who consecrates his house (Leviticus 27:14): “If anyone consecrates his house to the LORD,” just as the house does not leave from the possession of the Temple without payment of money, as it is written there (Leviticus 27:14): “the priest shall assess it”, for a house does not go out to the Kohanim but rather is redeemed with money, so also the ancestral field does not go out from being devoted to the Temple without money. Therefore, when another person redeems it, the monies go to the Sanctuary for the repair of the Temple, and when the Jubilee [year] arrives, it goes out without payment to the Kohanim, and if it was not redeemed, the Kohanim give the sum of fifty Shekels and take it.

ר' שמעון נכנסין אבל לא נותנין – that he derived/learned "קודש" (i.e., Leviticus 23:20): “[The priest shall elevate these] – the two lambs [together with the bread of first fruits as an elevation offering before the LORD;] they shall be holy to the LORD/קדש יהיו לה', for the priest.”) "קודש" (i.e., Leviticus 27:14) from the lambs of Atzeret/Shavuot, as it is written with them (Leviticus 23:20): “they shall be holy to the LORD for the priest.” Just as there they are done gratuitously, even here, it is done gratuitously. And it is satisfactory for him that the ancestral field is derived from the lambs for Atzeret/Shavuot, for both of them are from the twenty-four gifts to the priesthood, and he doesn’t derive it from one who dedicates his home [to the Temple] and it is not given ever to the Kohanim. But for Rabbi Yehuda, it is satisfactory that the ancestral field is derived from one who dedicates/sanctifies his home [to the Temple] for both of them are the holy things devoted to the repair of the Temple. And it is not derived from the lambs for Atzeret which are the holy things of the Altar. But the Halakha is according to Rabbi Yehuda.

שדה רטושין – an abandoned/left-behind field. Like (Hosea 10:14): “When mothers and babes were dashed to death together.”

עד שיגאלנה אחר – when it leaves from hand on the Jubilee, Kohanim can enter it. And the reason of Rabbi Eliezer, as it is written (Leviticus 27:21): “when it is released in the jubilee, the land shall be holy to the LORD, [as land proscribed; it becomes the priest’s holding],” which implies that when it leaves from the hand of he redeemer like the law of the rest of people who purchase land that leaves [his hand] in the Jubilee, in that Biblical verse, it states that it will be for the Kohanim, but when it leaves from the hand of that which belongs to the Sanctuary, is not implied. For still the Biblical verse does not teach us that something dedicated to the Temple breaks forth from his power in the Jubilee year.