being used in the preparation of common food, or for other earthly purposes. It was possible to prevent this desecration in the case of copper vessels by a thorough cleansing; but not so with earthen vessels, which absorb the fat, so that it cannot be removed by washing. The latter therefore were to be broken in pieces, i.e., thoroughly destroyed. On the other hand, earthen vessels that had been defiled were also ordered to be broken to pieces, though for the very opposite reason (see Lev 11:33, Lev 11:35).
verses 29-30
The flesh of the sin-offering was to be eaten after it had been boiled, like the meat-offering (Lev 6:16 and Lev 6:18), by the males among the priests alone. But this only applied to the sin-offerings the laity (Lev 4:22-5:13). The flesh of the sin-offerings for the high priest and the whole congregation (Lev 4:1-21), the blood of which was brought into the tabernacle “to make atonement in the sanctuary,” i.e., that the expiation with the blood might be completed there, was not to be eaten, but to be burned with fire (Lev 4:12, Lev 4:21). - On the signification of this act of eating the flesh of the sin-offering, see at Lev 10:17. The Law of the Trespass-Offering embraces first of all the regulations as to the ceremonial connected with the presentation.
Verse 2
The slaughtering and sprinkling of the blood were the same as in the case of the burnt-offering (Lev 1:5); and therefore, no doubt, the signification was the same.
verses 3-7
The fat portions only were to be burned upon the altar, viz., the same as in the sin and peace-offerings (see Lev 4:8 and Lev 3:9); but the flesh was to be eaten by the priests, as in the sin-offering (Lev 6:22), inasmuch as there was the same law in this respect for both the sin-offering and trespass-offering; and these parts of the sacrificial service must therefore have had the same meaning, every trespass being a sin (see Lev 6:26). - Certain analogous instructions respecting the burnt-offering and meat-offering are appended in Lev 7:8-10 by way of supplement, as they ought properly to have been given in ch. 6, in the laws relating to the sacrifices in question.
verses 8-10
In the case of the burnt-offering, the skin of the animal was to fall to the lot of the officiating priest, viz., as payment for his services. הכּהן is construed absolutely: “as for the priest, who offereth - the skin of the
