Leviticus 5:13

Lev 5:13 And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and [the remnant] shall be the priest’s, as a meat offering.

Ver. 13. And it shall be forgiven him.] See a like promise made to our ministry, Jas 5:15.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

5:13 making them right: See study notes on 1:4; 4:20. • rest of the flour: See study note on 2:3.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

(13) As touching his sin that he had sinned in one of these.—That is, in one of the three sins specified in Lev_5:1-4 of this chapter. (See Lev_5:5.)

And the remnant shall be the priest’s.—Better, and it shall belong to the priest. The word remnant is not in the original, and is better left out, since with the exception of the handful which he took out to burn upon the altar, the whole tenth part of the ephah of fine flour belonged to the priest. At the time of Christ, this only took place when the offerer was a layman. But when a priest committed the offence and brought the offering in question, the whole tenth part of the ephah of flour was burnt on the altar, as was done in the case of the meat offering.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. the remnant shall be the priest’s] ‘the remnant’ is not expressed in Heb. but is supplied by the LXX. It might be supposed that a priest would not be so extremely poor as to bring this offering; tradition however provided that if he did, the whole was to be burnt on the altar, according to Lev_6:23.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the priest shall make an atonement for him,.... By burning the handful of flour brought by him, as an emblem of the painful sufferings of Christ, whereby he made atonement for the sins of his people:

as touching his sin that he hath sinned in one of these; for whatsoever sin he had committed in any of the above cases, Lev 5:1,

and it shall be forgiven him; upon the foot of the atonement made; See Gill on Lev 5:10,

and the remnant shall be the priest's as a meat offering; the whole tenth part of an ephah of fine flour was the priest's, excepting the handful he took and burnt, just as in the case of a common meat offering, Lev 2:3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

As it was in the meat-offering, where all, except one handful, fell to the share of the priests. See Lev 2:3; 7:9. And this is the rather mentioned here, because in the foregoing sacrifices, Lev 4:3; 13, &c., the priest had no part reserved for him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

As a meal offering - As it was in the meal-offering, where all, except one handful, fell to the share of the priests. And this is the rather mentioned here, because in the foregoing sacrifices, chap. iv, 3, &c. chap. iv, 13, &c. the priest had no part reserved for him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

‎אשר חטא על חטאתו [AND THE PRIEST SHALL MAKE EXPIATION ON HIS BEHALF] FOR THE SIN THAT HE HATH SINNED — Here Scripture varies the expression, for in the case of affluence (v. 6) and narrow means (v. 10) it is stated, “[and the priest shall make expiation for him] מחטאתו”, whilst here, in the case of utter destitution, it is stated מחטאתו) על חטאתו may mean: something from his sin-offering, i. e., a part of it, whilst על חטאתו implies something in addition to his sin-offering)! Our Rabbis from the niceties of the text derived from here the law that if one sinned whilst he was a rich man and set apart money for a she-lamb or a she-goat (the sacrifice prescribed for a well-to-do person; cf. v. 6), but then became impoverished somewhat, he has only to bring (purchase) from a part of it (the money) two turtledoves (or two young pigeons, the offering prescribed for the poor) and may retain the balance for his own use: if, being a poor mạn, he has set apart money for two turtledoves and then was reduced to even greater poverty, he has only to bring from a part of it a tenth of an ephah of flour; hence the use of the word מחטאתו in the sense explained above. If, on the other hand, being only of moderate means, he has set apart money only for a tenth of an ephah of flour, but became rich afterwards, he must add to it and bring the offering prescribed for a rich man. For this reason it is stated here על חטאתו — in addition to what was intended for his sin-offering (Keritot 27b).

מאחת מאלה [AND THE PRIEST SHALL MAKE EXPIATION FOR HIM] BY MEANS OF ONE OF THESE — i. e. by means of one of the three expiating sacrifices mentioned in this section: either by means of the offering prescribed for affluence or by that for poverty or by that for utter destitution (i. e., in the case of the offerings brought for each of the three sins mentioned above (vv. 1, 2—3 and 4) the offering must be brought according to the circumstances of the wrong-doer). But why is this stated? (i. e., why does it not merely state‎ אשר חטא ונסלח לו ‎ חטאתו הכהן על ‎וכפר עליו‎ since the different sacrifices have been mentioned previously)? But Scripture uses this term “by means of one of these”, because I might think that the most serious sins amongst them (i. e. those mentioned in vv. 2—3, which, if done wilfully, are subject to the penalty of כרת) should be atoned for by a she-lamb or a she-goat: the lighter ones (v. 1) by a fowl, and the lightest of all (v. 4) by a tenth part of an ephah of flour! Scripture, however, states, “[and he shall make expiation for him] by one of these” — in order to put on the same level the light sins with the most serious with regard to the duty of offering a she-lamb or a she-goat, if he (the offender) possesses the means. And, on the other hand, to put on the same level the most serious sins with the lighter in respect to the duty of bringing a tenth part of an ephah of flour as an offering in case of utter destitution (Sifra, Vayikra Dibbura d'Chovah, Chapter 19 10).

והיתה לכהן כמנחה AND IT SHALL BE THE PRIEST’S, JUST AS A MEAL-OFFERING — This is intended to teach with regard to the meal-offering of a sinner (i. e. a meal-offering brought as an expiation for the sins mentioned above) that what is left of it after the קמץ has been burnt may be eaten by the priests just as the remains of the free-will offering (cf. Leviticus 2:3). This is what the statement means according to its literal sense. Our Rabbis, however, explained והיתה לכהן to imply: that if this sinner be a priest, then it shall be as any other meal-offering brought as a free-will offering by a priest which comes under the law: (Leviticus 6:16) “[For every meal-offering of the priest] shall be wholly burnt; it shall not be eaten”. (The words are to be construed thus:והיתה לכהן, but if it be a priest’s, כמנחה then it shall be exactly like any voluntary meal-offering that he brings) (cf. Sifra, Vayikra Dibbura d'Chovah, Chapter 19 11; Menachot 73b).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.