Leviticus 5:11 · Bible study
Leviticus 5:11 Commentary: The Grain Sin Offering for the Poor
Hebrew · 7 what the commentators say
Meaning in one sentence
Leviticus 5:11 allows the poorest to bring flour as a sin offering. How can a bloodless grain offering atone, and why must oil and incense be absent?
Research Summary
- Meaning: The poorest Israelites could bring a small amount of flour as a sin offering; oil and frankincense were forbidden to mark it as a humbled confession.
- Key words: Ephah (dry measure of about 22 liters), fine flour (choice wheat), oil and frankincense (symbols of joy and acceptance).
- Main debate: Whether the absence of oil and frankincense signifies the sinner’s sorrow, the removal of human merit, or the loss of joy due to sin.
- Theological theme: God’s grace reaches the poorest and most ashamed, and genuine repentance requires no embellishment.
- Best use: Teaching on the accessibility of forgiveness; comforting those who feel their gifts are too small for God.
Translation Comparison
BSB Berean Standard Bible 2020
But if he cannot afford two turtledoves or two young pigeons, he may bring a tenth of an ephah of fine flour as a sin offering. He must not put olive oil or frankincense on it, because it is a sin offering.
WEB World English Bible 2000
“‘But if he can’t afford two turtledoves or two young pigeons, then he shall bring as his offering for that in which he has sinned, one tenth of an ephah of fine flour for a sin offering. He shall put no oil on it, and he shall not put any frankincense on it, for it is a sin offering.
KJV King James Version 1769
But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering.
ASV American Standard Version 1901
But if his means suffice not for two turtle-doves, or two young pigeons, then he shall bring his oblation for that wherein he hath sinned, the tenth part of an ephah of fine flour for a sin-offering: he shall put no oil upon it, neither shall he put any frankincense thereon; for it is a sin-offering.
YLT Young's Literal Translation 1898
`And if his hand reach not to two turtle-doves, or to two young pigeons, then he hath brought in his offering--he who hath sinned--a tenth of an ephah of flour for a sin-offering; he putteth no oil on it, nor doth he put on it frankincense, for it is a sin-offering,
Darby Darby Bible 1890
But if his hand cannot attain to two turtle-doves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin-offering: he shall put no oil on it, neither shall he put frankincense thereon; for it is a sin-offering.
Douay-Rheims Douay-Rheims Bible 1899
And if his hand be not able to offer two turtles, or two young pigeons, he shall offer for his sin the tenth part of an ephi of flour. He shall not put oil upon it, nor put any frankincense thereon, because it is for sin.
Translations in other languages (10 available)
Mas si su posibilidad no alcanzare para dos tórtolas, ó dos palominos, el que pecó traerá por su ofrenda la décima parte de un epha de flor de harina por expiación. No pondrá sobre ella aceite, ni sobre ella pondrá incienso, porque es expiación.
Mas se sua possibilidade não alcançar para duas rolinhas, ou dois pombinhos, o que pecou trará por sua oferta a décima parte de um efa de flor de farinha por expiação. Não porá sobre ela azeite, nem sobre ela porá incenso, porque é expiação.
S’ il n’ a pas de quoi se procurer deux tourterelles ou deux jeunes pigeons, il apportera en offrande pour son péché un dixième d’ épha de fleur de farine, comme offrande d’ expiation; il ne mettra point d’ huile dessus, et il n’ y ajoutera point d’ encens, car c’ est une offrande d’ expiation.
Vermag er aber nicht zwei Turteltauben oder zwei junge Tauben, so bringe er für seine Sünde als ein Opfer ein zehntel Epha Semmelmehl zum Sündopfer. Er soll aber kein Öl darauf legen noch Weihrauch darauf tun; denn es ist ein Sündopfer.
Maar indien zijn hand niet bereiken kan aan twee tortelduiven of twee jonge duiven, zo zal hij, die gezondigd heeft, tot zijn offerande brengen het tiende deel van een efa meelbloem ten zondoffer; hij zal geen olie daarover doen, noch wierook daarop leggen; want het is een zondoffer.
Ma se non ha mezzi da procurarsi due tortore o due giovani piccioni, porterà, come sua offerta per il peccato che a commesso, la decima parte di un efa di fior di farina, come sacrifizio per il peccato; non vi metterà su né olio né incenso, perché è un sacrifizio per il peccato.
A jeźliby nie przemógł ofiarować parę synogarlic, albo parę gołąbiąt, tedy przyniesie ofiarę swoję za to, co zgrzeszył, dziesiątą część efy mąki pszennej na ofiarę za grzech, nie naleje na nię oliwy, ani włoży na nię kadzidła; bo jest ofiara za grzech.
Если же он не в состоянии принести двух горлиц или двух молодых голубей, пусть принесет за то, что согрешил, десятую часть ефы пшеничной муки в жертву за грех; пусть не льет на нее елея, и ливана пусть не кладет на нее, ибо это жертва за грех;
「他的力量 若 不 夠 獻兩隻 斑鳩 或是 兩隻 雛 鴿，就要因所 犯的罪 帶 供物來，就是細麵 伊法 十分之一 為贖罪祭；不可 加 上 油，也不可 加 上 乳香，因為 是 贖罪祭。
But if he has not enough money for two doves or two young pigeons, then let him give, for the sin he has done, the tenth part of an ephah of the best meal, for a sin-offering; let him put no oil on it, and no perfume, for it is a sin-offering.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Leviticus 5:11
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Leviticus 5:11 is a remarkable concession for the extremely poor. Those who cannot afford even two turtledoves may bring one-tenth of an ephah of fine flour (about three quarts) as a sin offering. This flour substitutes for the animal blood normally required, yet it is still called a “sin offering” and atones for unintentional sins. As the Cambridge Bible notes, the grain is treated as a meal offering but described as a sin offering, suggesting a symbolic transfer of guilt onto the flour. The prohibition of oil and frankincense is deliberate. Matthew Henry sees it as keeping the offering cheap for the poor, while Wesley adds that these are “emblems of joy” and thus inappropriate for a confession of sin. Gill emphasizes that the absence of oil and frankincense distinguishes this offering from the regular meal offering (Leviticus 2:1) and shows that atonement cannot be earned by human merit or pleasant works. The shared conclusion: the flour offering was a gracious provision that allowed the poorest to find forgiveness, with the missing elements pointing to the remorse and humility appropriate for a sin offering.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Symbol of humiliation: The absence of oil and frankincense is an outward sign of the sinner’s mourning and loss of joy (Wesley, Matthew Henry)
- Exclusion of human merit: Gill argues that oil symbolizes grace and frankincense prayer – their removal shows atonement is not through human works
- Distinction from meal offerings: Cambridge Bible emphasizes that the flour is treated as a sin-offering, not a standard meal-offering, hence the differences
What is clear: The provision was a gracious concession for the poorest, and the deliberate absence of oil and frankincense sets this offering apart from a joyful grain gift.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of the absence of oil and frankincense | All commentators agree the omission distinguishes this offering from the regular meal offering and points to the mourner’s state. | Some (Wesley, Henry) see it as an expression of sorrow or deprivation; Gill emphasizes it removes any suggestion that human works (symbolized by oil as grace, incense as prayer) contribute to atonement. |
| Can a grain offering atone for sin? | Christians agree the atonement ultimately derives from Christ, and this offering was an accepted substitute by divine appointment. | Some traditions focus on the literal substitution of flour for blood as a type of Christ; others see it as a symbolic act that prefigured the perfect sacrifice. |
| The concession for the poor | All note this provision demonstrates God’s mercy to the economically destitute. | Debate arises over whether the flour offering actually atoned the same way an animal did, or whether it operated differently (e.g., only for certain sins). |
Historical & Cultural Context
Leviticus 5:11 belongs to a section (Leviticus 4:1, 5:13) detailing sin offerings for unintentional sins, missteps that “miss the mark” (Hebrew hatta’t). The legislation grades the required sacrifice by the offerer’s economic ability: a bull for the high priest (Leviticus 4:3), a male goat for a leader (Leviticus 4:22), a lamb for a common person (Leviticus 4:32), two doves for the poor (Leviticus 5:7), and finally flour for the destitute (5:11). This descending scale is unique in ancient Near Eastern law. The tenth of an ephah of fine flour (Hebrew solet) is the same quantity as one omer (Exodus 16:36), the daily ration for each Israelite in the wilderness. The offerer likely ground his own grain; there was no need to purchase a costly animal. The omission of olive oil and frankincense is the key. A regular meal offering (minchah) always included these (Leviticus 2:1, 15). Oil symbolized anointing and the joy of the Holy Spirit; frankincense signified pleasant aroma and acceptable worship (Psalm 141:2). By forbidding them, the law removes everything associated with festivity and human merit. This act of subtraction signals that the offerer comes in poverty, both material and spiritual. The priest still burned a handful on the altar as a “memorial portion” (5:12), and the remainder became his portion. This offering thus merged the categories of sin offering and meal offering, showing that even the most humble gift can be sanctified when offered in repentance.
Textual Notes
The consulted sources note no significant textual variants for Leviticus 5:11. The Hebrew text is stable across the major manuscripts.
Reception History
From the early church onward, this verse has been treasured as a sign of God’s accommodation to human poverty. Jewish commentators such as Rashi (cited in Gill’s Exposition as Jarchi) and Aben Ezra noted that the tenth of an ephah was an omer, a day’s food, and that the prohibition of oil and frankincense removed all “beauty” from the offering. Later Protestant interpreters, Matthew Henry, John Wesley, and John Gill, consistently emphasized that this law preaches the Gospel: forgiveness is a gift, not earned by our contributions. The offering also raised theological questions: how can flour, without blood, make atonement? This brought interpreters to see Christ as the ultimate fulfillment, the Bread of Life who was crushed and broken for sin. The verse remains a pastoral resource for ministry to the poor and for preaching on the depth of God’s grace.
Preaching This Verse
Three-point outline
- God meets the economically poorest. The law builds a staircase of sacrifice from a bull down to a bowl of flour. No one is excluded.
- Removal of joy signals genuine repentance. The absence of oil and frankincense strips away all that is pleasant, leaving the bare confession of sin.
- The offering itself is not the source of forgiveness. The flour substitutes for an animal, pointing forward to Christ, the final sinless substitute who would “become sin for us” (2 Corinthians 5:21).
Five-point outline
- Graded grace. The pastoral sensitivity of the Law for the poor.
- Fine flour: the poor person’s all. One-tenth of an ephah is a day’s food, not a surplus gift.
- No oil, no incense. The deliberate stripping away of all festivity.
- Atonement even without blood. How a grain offering can be a sin offering.
- From the altar to the table. The priest’s portion and the community’s sustenance.
Illustration hooks
- The grocery bag. Imagine a family that can only bring a bag of flour as their offering. They bring what they would eat that day; God accepts it.
- The empty table. A person invited to a feast who comes without a gift, only a sincere apology. The host welcomes them anyway.
- A child’s drawing. A child gives a crayon picture taped to the refrigerator, valued not for its skill but as an expression of love.
Questions your congregation is asking
- “If I can’t give much, is my offering still acceptable to God?”
- “Why does God require a sacrifice at all? What does this say about sin?”
- “What does it mean to confess sin without any ‘extras’, no excuses, no justifications?”
Leading a Discussion
Leviticus 5:11 shows God’s care for the poorest in the community of faith. The law provides a way for anyone, regardless of economic standing, to seek forgiveness. This passage challenges our ideas about what makes an offering worthy.
Discussion questions
- Read Leviticus 5:11 aloud. What restrictions does God place on this flour offering? Why do you think those restrictions are there?
- Compare this verse with Leviticus 2:1, 2. How does the sin offering differ from the regular meal offering? What does the absence of oil and frankincense communicate?
- The flour offering is still called a “sin offering.” What does that tell you about the nature of atonement?
- Matthew Henry writes that this offering was provided for the “pacifying of the consciences of the poor.” How does this verse address feelings of shame or inadequacy in approaching God?
- In what ways do we sometimes add “oil and frankincense” to our repentance, trying to make it look more presentable? How does this passage call us to simplicity?
- This offering was a tenth of an ephah, about a day’s food. What does it mean to offer something that costs you materially?
- How does this Old Testament provision prepare the way for Jesus’ teaching that the poor in spirit are blessed?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 16:18 | When they measured it with an omer, he who gathered much had nothing over, and he who gathered little had no lack. They each gathered according to his eating. |
| Exodus 16:36 | Now an omer is one tenth of an ephah. |
| Leviticus 2:1 | “‘When anyone offers an offering of a meal offering to Yahweh, his offering shall be of fine flour. He shall pour oil on it, and put frankincense on it. |
| Leviticus 2:2 | He shall bring it to Aaron’s sons, the priests. He shall take his handful of its fine flour, and of its oil, with all its frankincense, and the priest shall burn its memorial on the altar, an offering made by fire, of a pleasant aroma to Yahweh. |
| Leviticus 2:4 | “‘When you offer an offering of a meal offering baked in the oven, it shall be unleavened cakes of fine flour mixed with oil, or unleavened wafers anointed with oil. |
| Leviticus 2:5 | If your offering is a meal offering made on a griddle, it shall be of unleavened fine flour, mixed with oil. |
| Leviticus 2:15 | You shall put oil on it and lay frankincense on it. It is a meal offering. |
| Leviticus 2:16 | The priest shall burn as its memorial part of its crushed grain and part of its oil, along with all its frankincense. It is an offering made by fire to Yahweh. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke provides a precise measurement for the tenth of an ephah mentioned in the verse, equating it to about three quarts. He notes that the full ephah itself held a little more than seven and a half gallons, giving readers a concrete sense of the quantity involved.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible School note draws attention to the unusual dual nature of the grain offering for the extremely poor: though it is a meal-offering in form, it is treated as a sin-offering. It also records an anthropological parallel where rice offered as a substitute was thought to carry the soul of a living creature, and adds that tradition required a priest who brought such an offering to burn it entirely on the altar.
Geneva Bible Notes Reformed 1599
The Geneva note underscores that even the poorest sinner has a path to atonement, but with a strict distinction: the flour offering for sin must lack oil and incense entirely. These are omitted because this offering represents substitutionary blood, not a gift of thanks.
Gill's Exposition of the Bible Baptist 1748
Gill offers several explanations for why oil and frankincense are forbidden on the poor person's sin offering. The most striking is that their absence shows how offensive sin is to God, since oil symbolizes grace and frankincense acceptability. This marks the offering as purely a sin offering, stripped of any joyful or honorific elements.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the merciful accommodation God makes for the poorest worshippers. Those unable to bring a lamb could offer birds, and if even that was too much, a small measure of flour was accepted. This provision shows that no one’s poverty blocks the way to atonement and peace of conscience.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley sees the ban on oil and incense as a deliberate sign of the sinner's deserved deprivation. He argues it symbolizes being cut off from the oil of gladness, the Holy Spirit's gifts and comforts, and from God's gracious acceptance of prayers, represented by incense.