Leviticus 6:4

Lev 6:4 Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found,

Ver. 4. And is guilty.] Found guilty by a self-condemning conscience; which now, like Samson’s wife, conceals not the riddle, but tells all; as she said of our Saviour in Joh 4:29.

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.

(4) Then it shall be, because he hath sinned, and is guilty.—Better, And it shall come to pass, token he hath so sinned, and acknowledged his guilt. (See Lev_4:22.) That is, when he has committed any of the aforementioned offences, and denied the sin with an oath, but afterwards voluntarily acknowledges his guilt without having been found out.

That he shall restore that . . . which he hath deceitfully gotten.—Better, then he shall restore, &c.

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

Then it shall be, because he hath sinned and is guilty,.... Owns his guilt through remorse of conscience, and makes a confession of it; or otherwise, upon conviction, without such confession he was to pay double, see Exo 22:7 whereas, in this case it is only ordered:

that he shall restore that which he took violently away: whether money, goods, or cattle:

or the thing which he hath deceitfully gotten; by outwitting him, by extortion, by false accusation, or detention of wages:

or that which was delivered him to keep; in which he was unfaithful to his trust, be it what it will:

or the lost thing which he found; and denied he had it.

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

Convicted, by his own conscience, and by the judgment of the priest to whom he has confessed his sin. The Hebrew expresses the different sorts of sins specified above, which the Vulgate denotes by the word offence.

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).

Because he hath sinned, and is guilty. This guilt of his being manifested, either by his refusing to swear when called to it, as in some of the cases alleged; or by his voluntary confession upon remorse, whereby he reapeth this benefit, that he only restores the principal with the addition of a fifth part; whereas if he were convicted of his fault, he was to pay double, Exo 22:9.

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

4. He shall restore — Fruits mete for repentance are required before ceremonialism; mercy, or a right state of heart, before sacrifice. Thus the Philippian jailer washed the stripes of Christ’s ambassadors before he received baptism at their hands. Where restitution is possible, it must be immediately made; where it is not immediately possible, it must be solemnly promised, and the promise must be performed as soon as practicable.

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

As before, the profit gained by fraud or violence is to be given up, and with it a fine is to be paid, amounting to one-fifth of the value of the thing appropriated.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Is guilty - This guilt being manifested by his voluntary confession upon remorse, whereby he reapeth this benefit, that he only restores the principal with the addition of a fifth part; whereas if he were convicted of his fault, he was to pay double, Exod. xxii, 9.

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

‎ ופשט את בגדיו ‎ AND HE SHALL PUT OFF HIS GARMENTS — This is not compulsory (cf., however, Nachmanides) but it is a matter of decency so that he should not, through removing the ashes, soil the garments in which he has regularly to minister at the altar; in the clothes he wore when he boiled the pot for his master (a menial task) he should not pour out a glass of wine for him (an honourable office). On this account it states: And he shall put on other garments — inferior to those in which he ministers at the altar (Yoma 23b; Shabbat 114a).

והוציא את הדשן AND HE SHALL BRING OUT THE ASHES that were heaped upon the ash-heap (not the ashes mentioned in v. 3). When it accumulated and there was no more room on the wood-pile (מערכה) he carried it out; this was not compulsory every day, whilst the תרומת הדשן (the taking out of the pan of ashes commanded in v. 3) was a daily duty (Yoma 20a).

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.

AND HE SHALL PUT OFF HIS GARMENTS, [AND PUT ON OTHER GARMENTS, AND CARRY FORTH THE ASHES WITHOUT THE CAMP UNTO A CLEAN PLACE]. the ashes from upon the altar. This was done from time to time when there was a need for it. when so much accumulated that there was no more room on the woodpile, then it was removed to a place outside the camp or Jerusalem. It is this latter subject which is the theme of the present verse. “This was not compulsory for him to do so, but it would be a matter of propriety, so that he should not soil the garments in which he regularly ministers at the altar, by the removal of the ashes to a place without the camp. Garments worn when boiling the pot for one’s master, one should not wear when pouring out a glass of wine for him. That is why He said, and he shall put on other garments — of [a quality] inferior [to those in which he ministers at the altar].” This is Rashi’s language. Now the intent of our Rabbis in this remark was to state that the taking of the ashes [to a place outside the camp] must be done with the priests wearing the priestly garments, and thus the other garments [mentioned in the verse] are not ordinary clothes. Thus I do not know the source for that which the Rabbi [Rashi] said, that “it was not compulsory” [that he remove the garments in which he performs the regular Divine Service, and put on other garments when taking out the ashes to a place outside the camp]. For it would appear that it is a positive commandment to the priest, that the garments in which he performs the acts of offering, including the [daily] lifting up of the ashes, be clean ones, and that he must not perform the regular Divine Service with those garments in which he takes the ashes [outside the camp]. This commandment [of the changing of the garments] is of the nature of a servant’s etiquette towards his master. Therefore the priests should have more expensive garments for performing the acts of offering, and ones of inferior quality for removing the ashes [to a place outside the camp or city of Jerusalem].All this is in accordance with this reasoning which the Rabbi [Rashi] wrote [i.e., that the removal of the ashes must be done in priestly garments]. But there are some of our Rabbis mentioned there in Tractate Yoma who say that the taking out of the ashes did not have to be done in priestly garments. Thus the verse stating, and he shall put on other garments means “ordinary clothes,” and this is also the plain meaning of the verse, commanding the priest that he should not soil the linen garments, which are the holy garments, with the taking out of the ashes; instead he is to put on ordinary clothes.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.