Leviticus 6:11

Lev 6:11 And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place.

Ver. 11. Unto a clean place.] Because they came from the Lord’s holy house. See the contrary commanded concerning the stones and dust of a leprous house. {Lev 14:40}

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.

Lev 6:11. Other garments — Because this was no sacred, but a common work. A clean place — Where no dung or filth was laid. The priest himself was to do all this. God’s servants must think nothing below them but sin.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

6:11 Most natural environments qualified as a place that is ceremonially clean.

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

Verse 11. And put on other garments] The priests approached the altar in their holiest garments; when carrying the ashes, c., from the altar, they put on other garments, the holy garments being only used in the holy place.

Clean place.] A place where no dead carcasses, dung, or filth of any kind was laid for the ashes were holy, as being the remains of the offerings made by fire unto the Lord.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(11) And he shall put off his garments.—That is, the priest shall change the sacred robes in which he ministered at the altar; for other garments, though less holy, were not common, since the removing of the ashes was still a sacerdotal function. The holy garments were deposited in the cells within the precincts of the sanctuary, till they were required again for the altar service (Eze_44:19; Ezr_2:6; Ezr_2:9; Neh_7:70). Great care was taken that the place to which the ashes were removed was well sheltered, so that the wind should not blow them about. The priest was not allowed to scatter them, but had to deposit them gently. No stranger was permitted to gather them, or to make profit by the ashes.

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

11. beside the altar] on the east part (Lev_1:16, there called the place of the ashes).

put off his garments] Cp. Eze_44:19 for the reason. For the danger to unconsecrated persons arising from what has been called ‘contagious holiness’ as a feature of early religions see Rob.-Sm. Rel. Sem.2 pp. 46 ff. See further on Lev_6:18.

put on other garments] The priestly garments were worn only at the altar and in the tabernacle. On going without the sacred precincts they were removed. Cp. Eze_44:19.

without the camp] to the place whither parts of the Sin-Offering for ‘the anointed priest’ and for ‘the whole congregation’ were taken (Lev_4:12; Lev_4:21).

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 he shall put off his garments,.... Those before mentioned, he is said to put on:

and put on other garments; not common garments or lay-habits, what the priests wore when they were not on duty; for, as Ben Gersom says, these were priestly garments, though meaner than the first, or those that were put off: and so Jarchi says, they were worse than they were: it seems as if they were such that were spotted and dirty, and threadbare, almost worn out, and only fit for such sort of work as to carry out ashes: and so Maimonides (w) observes, that these other garments are not to be understood of common garments; but of such that are meaner in value and esteem, for both are holy garments; and, indeed, nothing belonging to the priestly office was to be performed but with the priestly garments, and they were only to be worn by the priests while in service:

and carry forth the ashes; when these, gathered on a heap, were become large, as Jarchi says, and there was no room for the pile of wood, they carried them out from thence; and this, he observes, was not obligatory every day, but the taking of them up, as in the preceding verse Lev 6:10, they were bound to every day: and these they carried

without the camp, unto a clean place; for though they were ashes, yet being ashes of holy things, were not to be laid in an unclean place, or where unclean things were: as the burnt offering was a type of Christ in his sufferings and death, enduring the fire of divine wrath in the room and stead of his people; so the carrying forth the ashes of the burnt offering, and laying them in a clean place, may denote the burial of the body of Christ without the city of Jerusalem, wrapped in a clean linen cloth and laid in a new tomb, wherein no man had been laid, Mat 27:59.

(w) In Misn. Tamid, c. 5. sect. 3.

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

Others; such as were worn on common occasions, out of the tabernacle. --- And shall, &c. Hebrew has only, "unto a clean place," as the other versions and some Latin copies read. The meaning of the addition is, that all the bones, &c., must be perfectly reduced to dust, before they be carried out of the camp. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Put on other garments, because this was no sacred, but a common work.

Unto a clean place, where no dung or filth was laid. See Lev 4:12, and compare Lev 14:40,41.

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

11. Put on other garments — This change was required because the priest was to go forth from the consecrated enclosure of the tabernacle and to come in contact with things unsanctified. The ashes must be deposited in a clean place, because they were regarded as a part of the holy offering.

See note on Lev_4:12.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Other garments - Because this was no sacred, but a common work. A clean place - Where no dung or filth was laid. The priest himself was to do all this. God's servants must think nothing below them but sin.

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

כל זכר ALL THE MALES [AMONG THE CHILDREN OF AARON SHALL EAT OF IT] — all the males: even one with a bodily blemish. But why is this stated at all? If you say: for the purpose of permitting the eating of the meal-offering to such a priest, then it is redundant, for you see, this has already been stated, (Leviticus 21:22) “He (the priest with a blemish) may eat of the bread of his God, both of the most holy [and of the holy]”! But it is intended to include the priests with bodily blemishes in the right of apportionment alluded to in the preceding verse: I have given it to them as their portion (i.e. that they may not only eat holy food if such is given to them by their fellow priests, but they are entitled to participate in the apportionment) (Sifra, Tzav, Chapter 3 5; Zevachim 102a).

כל אשר ‎'יגע וגו‎‎‏ WHATEVER TOUCHETH THEM — i. e. sacrifices holy in a minor degree or non-consecrated flesh (חולין) which touch it (the meal-offering) and absorb anything of it (Sifra, Tzav, Chapter 3 6; Zevachim 97b),

יקדש SHALL BECOME HOLY so as to be exactly like it (the מנחה) — that if it (the meal-offering) has become disqualified (as when e. g. it was not offered as such, לשמה), they (the holy things touching it) shall also become similarly disqualified, and if it is fit for eating they must be eaten only under the same stringency as the meal-offering (i.e., they must be eaten in a holy place (v. 9) and by males only; v. 11, etc.) (Sifra, Tzav, Chapter 3 6; Zevachim 97b).

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.