וְכִפֶּר֩ עָלָ֨יו הַכֹּהֵ֜ן בְּאֵ֤יל הָֽאָשָׁם֙ לִפְנֵ֣י יְהוָ֔ה עַל־חַטָּאת֖וֹ אֲשֶׁ֣ר חָטָ֑א וְנִסְלַ֣ח ל֔וֹ מֵחַטָּאת֖וֹ אֲשֶׁ֥ר חָטָֽא׃ (פ)
祭司要在永恆者面前，用這隻贖愆祭的公綿羊為他贖他所犯的罪，他所犯的罪就必蒙赦免。
Rashi
ונסלח לו מחטאתו אשר חטא AND THE SIN WHICH HE HATH SINNED SHALL BE FORGIVEN HIM — [The words מחטאתו אשר חטא appear to be redundant after the statement על חטאתו אשר חטא immediately preceding them, but they are intended] to include the willful sinner just as well as him who acts unintentionally amongst those who must bring this offering (Sifra, Kedoshim, Chapter 5 7; Keritot 9a).
Ibn Ezra
he will be forgiven I will explain this later at greater length [comment on Numbers 14:19].
Siftei Chakhamim
[This] includes one who sinned intentionally as one who sinned unwittingly. Rashi explains in chapter Araba Mechusarei Kapara (Kerisus 9a) [where the Gemara says], “[This] includes one who sinned intentionally as one who sinned unwittingly,” that he too has to bring a sacrifice [even] for an intentional [sin in this case]. [The Gemara deduces this] because this is apparently a superfluous verse. Since it is written before “For the sin which he committed and he will be forgiven,” why does it then again write “for the sin which he committed?” This is to tell you that one brings a sacrifice even for an intentional [sin].