Leviticus 7:8

And when the priest offereth another man's burnt sacrifice, the skin of the burnt sacrifice which he offereth shall be the priest's.

a burnt-offering of This word is accented on the penultimate syllable, following the rule for nouns in the construct case when the second word is accented on the first syllable.

it shall belong to him After having stated it shall belong to the kohen , Scripture continues its clarification, that the skin may not be given to another kohen.

AND THE PRIEST THAT OFFERETH ANY MAN’S BURNT-OFFERING, EVEN THE PRIEST SHALL HAVE TO HIMSELF THE SKIN OF THE BURNT-OFFERING. This law applies to all offerings, and although Scripture mentions only the burnt-offering, it holds good of the sin-offering and guilt-offering mentioned above. Such is not the case, however, in reference to the peace-offerings [the skin of which belongs to the owner]; therefore Scripture mentioned the law of the priests’ due in the middle of the offerings, before it speaks of the peace-offerings [further on in Verses 11-21].
The interpretation of the Rabbis as found in the Torath Kohanim is as follows: 9:2. “[From the verse here] I know only that the skin of the burnt-offering [belongs to the priest]. Whence do I know that the same law applies to the skins of [the other] most holy offerings? Scripture therefore says, that offereth. Or perhaps I might think that I am to include [also] the skins of the offerings which are holy to a lesser degree [such as the peace-offering etc.]; Scripture therefore says, burnt-offering, thus teaching that just as the burnt-offering is distinguished by being of the most holy degree of offerings, [so also this law holds good of all most holy offerings], thus excluding those which are holy in a minor degree.”
By way of the plain meaning of Scripture, it was not necessary to state this law [that the skin of the animal belongs to the priest] in connection with the sin-offering and guilt-offering, since they are part of the gifts given to the priests, and the priests thus are entitled to the meat and also the skin, but in the case of the burnt-offering [where the priests do not receive any of the meat, since it is wholly burnt on the altar], it was necessary for Scripture to say that they do acquire the skin. This is the interpretation of Rabbi [Yehuda Hanasi] who says, “Essentially we need this verse only for the skin of the burnt-offering [to teach that it belongs to the priest], since the skin always follows the meat” (further, 16:27) (Torath Kohanim, Tzav 9:5). Hence the Torah had to explain that the burnt-offering is different; but in the case of the sin-offering and the guilt-offering, it was not necessary to mention that the skin belongs to the priest, for since he acquired the right to the meat, the skin naturally came with it. [and here Scripture tells us that it is not to be burnt with the meat]. So also is it explained in the Torath Kohanim. (further, 16:27) (Torath Kohanim, Tzav 9:5). Hence the Torah had to explain that the burnt-offering is different; but in the case of the sin-offering and the guilt-offering, it was not necessary to mention that the skin belongs to the priest, for since he acquired the right to the meat, the skin naturally came with it.