Leviticus 5 11

Leviticus 5:11 kjv

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.

Leviticus 5:11 nkjv

'But if he is not able to bring two turtledoves or two young pigeons, then he who sinned shall bring for his offering one-tenth of an ephah of fine flour as a sin offering. He shall put no oil on it, nor shall he put frankincense on it, for it is a sin offering.

Leviticus 5:11 niv

"?'If, however, they cannot afford two doves or two young pigeons, they are to bring as an offering for their sin a tenth of an ephah of the finest flour for a sin offering. They must not put olive oil or incense on it, because it is a sin offering.

Leviticus 5:11 esv

"But if he cannot afford two turtledoves or two pigeons, then he shall bring as his offering for the sin that he has committed a tenth of an ephah of fine flour for a sin offering. He shall put no oil on it and shall put no frankincense on it, for it is a sin offering.

Leviticus 5:11 nlt

"If you cannot afford to bring two turtledoves or two young pigeons, you may bring two quarts of choice flour for your sin offering. Since it is an offering for sin, you must not moisten it with olive oil or put any frankincense on it.

Leviticus 5 verses

Leviticus 5 11 Meaning

Leviticus 5:11 details God's merciful provision for a sin offering when an individual is too poor to afford an animal sacrifice, specifically stating that a tenth of an ephah of fine flour may be brought instead. It crucially specifies the exclusion of oil and frankincense from this offering, marking its distinct nature as a humble act of penitence for sin, rather than a celebratory or dedicatory offering. This provision ensures that atonement remains accessible to all, irrespective of their financial status.

Leviticus 5 11 Context

Leviticus chapter 5 outlines specific scenarios where an unwitting or unintentional sin requires a chatta’t (sin offering) for atonement. These include sins related to not testifying as a witness, touching unclean things, making a rash oath, or any other hidden defilement that later becomes known. The chapter initially prescribes a female lamb or goat (v. 6), then offers an alternative for the less affluent: two turtledoves or two young pigeons (v. 7). Verse 11 introduces the final, lowest-cost alternative for the truly impoverished, a portion of fine flour. This progressive scaling of offerings highlights the Torah's core principle that atonement is mandatory for maintaining fellowship with a holy God, yet it remains mercifully accessible to everyone, irrespective of their economic status.

Leviticus 5 11 Word analysis

• וְאִם-לֹא תַגִּיעַ יָדוֹ (ve'im-lo tagiya' yado): "But if his means are not sufficient" or literally "if his hand does not reach."
  • yado (יָדוֹ): "his hand." In Hebrew idiom, "hand" frequently denotes "power," "ability," or "resources," particularly financial capacity. This conveys God's awareness of personal limitations and socio-economic hardship.
  • Significance: This phrase underscores divine compassion and accessibility of atonement; God's law provides a pathway for those with limited means.
• לִשְׁתֵּי תֹרִים אוֹ לִשְׁנֵי בְּנֵי יוֹנָה (lishtey torim o lishney bney yonah): "for two turtledoves or two young pigeons."
  • This explicitly refers to the intermediate sacrificial option outlined in Lev 5:7-8, establishing the exact point of impoverishment being addressed.
  • Significance: It shows a tiered system of offerings based on ability, affirming that specific conditions must be met before this final option is allowed.
• וְהֵבִיא אֶת-קָרְבָּנוֹ לַאֲשֶׁר חָטָא (vehevi et-korbano la'asher chata): "then he shall bring his offering for what he has sinned."
  • korbano (קָרְבָּנוֹ): "his offering," from the root meaning "to draw near." It refers to any sacrifice brought near to God.
  • Significance: Reaffirms the personal responsibility and necessity of bringing an offering specific to the individual's sin, highlighting active participation in atonement.
• עֲשִׂירִית הָאֵיפָה סֹלֶת (asirit ha'ephah solet): "a tenth of an ephah of fine flour."
  • ephah (אֵיפָה): A dry measure, roughly equivalent to 22 liters or about 2 pecks. A tenth would be about 2.2 liters or several pounds, a small but substantial amount of food.
  • solet (סֹלֶת): "fine flour," specifically the purest and highest quality flour, made from ground grain after sieving.
  • Significance: Even in poverty, the offering for God must be of excellent quality, demonstrating respect and seriousness. It's the "best" a poor person can offer in that category. This contrasts with offerings of lesser quality permitted in some contexts for the Nazirite vow (Num 6:15, "unleavened cakes of fine flour mingled with oil") implying a level of purity.
• לְחַטָּאת (lechattat): "as a sin offering."
  • chattat (חַטָּאת): This term specifically denotes the "sin offering" itself, focusing on atonement for inadvertent sins.
  • Significance: It distinguishes this flour offering from other types, particularly the minchah (grain offering of thanksgiving or dedication), specifying its singular purpose: dealing with sin.
• לֹא-יָשִׂים עָלֶיהָ שֶׁמֶן וְלֹא-יִתֵּן עָלֶיהָ לְבֹנָה (lo-yasim aleyha shemen velo-yiten aleyha levonah): "he shall not put oil on it, nor put frankincense on it."
  • shemen (שֶׁמֶן): "oil." Often symbolizes joy, anointing, or divine blessing. Its absence from this offering signals sorrow over sin.
  • levonah (לְבֹנָה): "frankincense." A fragrant resin often associated with remembrance or pleasing aroma, suggesting delight or dedication.
  • Significance: This key prohibition marks the chatta't flour offering as fundamentally different from a typical minchah (grain offering, see Lev 2:1-2) which commonly included these joyful or celebratory elements. Their omission underscores the somber and penitential nature of a sin offering; sin is not something to be adorned or celebrated. The plainness reflects the defiling nature of sin and the humility of the offerer seeking purification, removing any celebratory aspect until atonement is achieved.
• כִּי חַטָּאת הִיא (ki chattat hi): "for it is a sin offering."
  • This phrase strongly reiterates and seals the reason for the specific, distinctive handling of this offering.
  • Significance: It reinforces the theological identity of the sacrifice and justifies its unique prescribed elements, especially the exclusion of oil and frankincense.

Leviticus 5 11 Bonus section

• The provision for the poor in sacrificial law showcases a fundamental principle of biblical justice and social equity: all individuals, regardless of socio-economic status, were equally bound by and provided for by the covenant.
• The "tenth of an ephah" is the same quantity as an omer, the daily portion of manna God provided to the Israelites in the wilderness (Ex 16:16). This subtle parallel might symbolically connect God's gracious provision of physical sustenance with His provision for spiritual cleansing for all.
• The plainness of the offering (no oil/frankincense) may also symbolize the idea of God bearing the weight and 'lack' of adornment for sin, rather than the offerer.
• This specific flour sin offering was considered "most holy" (Lev 6:17), consumed by the priests within the tabernacle court (Lev 6:26), reinforcing its serious sacred purpose, despite its humble ingredients.
• This verse can be seen as a precursor to God's continued heart for the poor and marginalized, a theme evident throughout prophetic literature and profoundly embodied by Jesus Christ, who came in humility and taught radical generosity toward the needy.

Leviticus 5 11 Commentary

Leviticus 5:11 is a profound demonstration of divine mercy embedded within the strictures of the Law. While God's holiness demanded a ritual means for atonement, His compassion ensured that no one, however impoverished, was barred from accessing it. This provision of a modest flour offering reveals that God prioritizes genuine repentance and the necessary reconciliation over material wealth. The striking detail is the mandated absence of oil and frankincense. Unlike other grain offerings that symbolized joy, abundance, or fragrant remembrance before God, a sin offering, by its very nature, dealt with the defiling, sorrowful reality of transgression. The plainness of the flour reflects the humble and contrite heart expected from the penitent, recognizing the gravity of sin without any semblance of celebration or ease. It distinguishes the act of atonement as one of somber recognition of brokenness, emphasizing the seriousness required in approaching a holy God.