Leviticus 7:5

Lev 7:5 And the priest shall burn them upon the altar [for] an offering made by fire unto the LORD: it [is] a trespass offering.

Ver. 5. It is a trespass offering.] And, as in the sin offering, the priest was to have the remainder. They had many a good morsel besides their tithes and lands.

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) And the priest shall burn.—These fat pieces he shall burn, as in the case of the sin offering and peace offering (Lev_4:26; Lev_4:31).

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

And the priest shall burn them upon the altar,.... Fat taken off of the several parts before mentioned, and the kidneys: which were to be

for an offering made by fire unto the Lord; and was acceptable to him, being typical of the offering of Christ, which is a sweet smelling savour, bearing the fire of divine wrath in the room and stead of his people:

it is the trespass offering; an offering for a trespass committed, to make atonement for it; and this part of it, the burning of the fat, was properly the offering to the Lord, all the rest were the priest's, as follows.

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

as an offering made with fire

This can be stated in active form. AT: "as a burnt offering" (See: Active or Passive)

It must be eaten

This can be stated in active form. AT: "They must eat it" (See: Active or Passive)

translationWords

priest

altar

sacrifice

fire

Yahweh

guilt offering

holy

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

אשם הוא IT IS A GUILT OFFERING — it remains (הוא) a guilt offering until its appelation is removed from it. This teaches regarding a guilt-offering the owner of which has died, or the owner of which has been atoned for by another sacrifice, (e.g. if that originally destined for that purpose was lost and afterwards found), — that although its value (i. e. the animal bought from the proceeds of its sale) is destined to become a burnt-offering for the unemployed altar (lit., for the altar's summer time when there were not sufficient obligatory sacrifices for the altar), yet if one slaughtered it without a special designation) before it was condemned to pasture) it is not fit to become a burnt offering. — Scripture does not, by these words, intend to intimate concerning a guilt-offering that it becomes invalid if slaughtered not as such (but as some sacrifice other than a guilt offering — שלא לשמו) i. e., in the same sense as they (the Rabbis) explained the word הוא that is stated of a חטאת (Leviticus 4:24; cf. Rashi thereon), because in the case of אשם the limiting words אשם הוא are used only after mention of the burning of the fat pieces (not as in the case of חטאת, where חטאת הוא is stated after the command of slaughtering) and could therefore at most be taken as limitating the act of הקטרה in the sense that if this has been done שלא לשמה the sacrifice is invalid; this, however, is not a fact because הקטרה is not essential, and it itself (the אשם), even though the fat pieces have not been burnt at all, is nevertheless valid (Zevachim 5b; Menachot 4a).

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.