The Fallible · Synthetic · Study Bible
The Feast of Trumpets
Numbers 29:1–6 — The Feast of Trumpets. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.
1“On the first day of the seventh month, you are to hold a sacred assembly, and you must not do any regular work. This will be a day for you to sound the trumpets.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
bə·’e·ḥāḏ la·ḥō·ḏeš haš·šə·ḇî·‘î ū·ḇa·ḥō·ḏeš yih·yeh lā·ḵem qō·ḏeš miq·rā- lō ṯa·‘ă·śū kāl- mə·le·ḵeṯ ‘ă·ḇō·ḏāh yih·yeh yō·wm lā·ḵem tə·rū·‘āh
Literal — word-for-word from the original
And-on-the-first of-the-month, of-the-seventh, a holy convocation shall-be to-you; any work of-service you-shall-not do; a day of-blowing [the trumpets] it-shall-be to-you.
Where the English smooths the original
The sixth national sacrifice, which was also annual, was to be performed on the festival of trumpets, upon the first day of the seventh month of the ecclesiastical year, being the first month of the civil year, answering to our September. It was to be kept in the manner of a sabbath, with great rejoicings, solemn worship, and abstinence from all common labour, in order to usher in the new year.
It was, in fact, the New Year's Day, which had been celebrated among the Hebrews and other contemporary nations with great festivity and joy and ushered in by a flourish of trumpets. This ordinance was designed to give a religious character to the occasion by associating it with some solemn observances.
The ordinance of the Feast of Trumpets was to be observed on the opening day of that month within which the great Day of the Atonement and the Feast of Tabernacles fell (compare Leviticus 23:23 ff). The special offering for the day anticipated that of the great Day of Atonement.Barnes alone reads the Trumpets-day offering as a deliberate anticipation of the great Day of Atonement that follows on the tenth — the lexical thread to Leviticus 25:9 (the Jubilee trumpet sounded on Atonement) corroborates the link he draws thematically.
And in the seventh month,.... The month Tisri, as the Targum of Jonathan, which answers to part of our September and October; a month famous for days to be religiously observed, having more of them in it than any other month in the year
2As a pleasing aroma to the LORD, you are to present a burnt offering of one young bull, one ram, and seven male lambs a year old, all unblemished,
Berean Standard Bible · CC0
Hebrew — tap a word ↓
nî·ḥō·aḥ lə·rê·aḥ Yah·weh wa·‘ă·śî·ṯem ‘ō·lāh ’e·ḥāḏ ben- bā·qār par ’e·ḥāḏ ’a·yil šiḇ·‘āh kə·ḇā·śîm bə·nê- šā·nāh tə·mî·mim
Literal — word-for-word from the original
And-you-shall-offer a-burnt-offering for-a-pleasing aroma to-Yahweh: one bull, son-of the-herd, one ram, seven male-lambs sons-of a-year, unblemished shall-they-be to-you.
Where the English smooths the original
And ye shall offer a burnt offering for a sweet savour unto the Lord,.... Which was as follows: one young bullock, one ram, and seven lambs of the first year without blemish, which was the same, only one bullock less, with the offerings on the first day of the month, the seven days of unleavened bread, and the day of the firstfruits
Such an offering had been commanded ( Leviticus 23:25 ), but not specified. It comprised one bullock less than the new moon offering, but the reason of the difference is wholly unknown, unless it were in view of the large number of bullocks required at the feast of tabernacles.
As this was a double festival, it was to be solemnized with these additional sacrifices, besides the sacrifices appointed on the foregoing festivals, ( Numbers 28:19 ; Numbers 28:27 ,) which were also to be offered upon this day, on account of its being the beginning of the month.
In primitive days in Israel (as in many other nations, e.g. Babylonians, Greeks and Romans) it was believed that the deity really ate and drank the offerings (cf. Jdg 9:13 ). By the time that this chapter was written, such notions had, of course, long passed away, but the ancient ritual language survived.The Cambridge Bible (critical-school) treats the "food offering" / "pleasing aroma" language as a survival of older anthropomorphic religion; quoted to register the disputed reading honestly — the older anthropomorphism is real in the vocabulary, though Scripture itself repudiates the notion that God eats (Psalm 50:12-13).
3together with their grain offerings of fine flour mixed with oil—three-tenths of an ephah with the bull, two-tenths of an ephah with the ram,
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ū·min·ḥā·ṯām sō·leṯ bə·lū·lāh ḇaš·šā·men šə·lō·šāh ‘eś·rō·nîm lap·pār šə·nê ‘eś·rō·nîm lā·’ā·yil
Literal — word-for-word from the original
And-their-grain-offering: fine-flour mixed with-the-oil — three tenths for-the-bull, two tenths for-the-ram,
Where the English smooths the original
And their meat offering,.... Which went along with the creatures offered for a burnt offering; the quantity of flour and oil used in it was the same, for a bullock, a ram, and each lamb, as in the offerings at the new moons, feast of unleavened bread and the day of firstfruits, Numbers 28:10 and a kid of the goats was also offered for a sin offering at this time, as in those seasons, and for the same purpose, to make atonement for the sins of their holy things.
And their meat offering shall be of flour mingled with oil, three tenth deals for a bullock, and two tenth deals for a ram,The Geneva renders ʻissârôwn as "tenth deals" — the older English idiom for the "tenth of an ephah" that BSB supplies; quoted to show the measure-word the Hebrew leaves implicit.
Those who would know the mind of God in the Scriptures, must compare one part with another. The latter discoveries of Divine light explain what was dark, and supply what was wanting, in the former, that the man of God may be perfect.Henry's single block comment on 29:1-11 recurs across these verses; this clause is featured here because the graduated grain-measures are precisely a place where "comparing one part with another" (with Numbers 28) supplies what this verse leaves unstated.
4and a tenth of an ephah with each of the seven male lambs.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·‘iś·śā·rō·wn ’e·ḥāḏ hā·’e·ḥāḏ lə·šiḇ·‘aṯ hak·kə·ḇā·śîm lak·ke·ḇeś
Literal — word-for-word from the original
And-a-tenth, one, for-the-each one, for-the-seven the-male-lambs,
Where the English smooths the original
And one tenth deal for one lamb, throughout the seven lambs:The Geneva's plain rendering captures the Hebrew distributive ("one tenth ... throughout the seven") — a tenth apiece, not a tenth shared.
the quantity of flour and oil used in it was the same, for a bullock, a ram, and each lamb, as in the offerings at the new moons, feast of unleavened bread and the day of firstfruits, Numbers 28:10Gill's single comment covers vv.3-5; the clause featured here is the one bearing on v.4's per-lamb measure ("each lamb ... the same").
It was the space between harvest and seed-time. The more leisure we have from the pressing occupations of this life, the more time we should spend in the immediate service of God.Henry's block comment on 29:1-11; this sentence is featured here for its devotional weight, distinct from the clause used at v.3.
5Include one male goat as a sin offering to make atonement for you.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
’e·ḥāḏ ū·śə·‘îr- ‘iz·zîm ḥaṭ·ṭāṯ lə·ḵap·pêr ‘ă·lê·ḵem
Literal — word-for-word from the original
And-a-he-goat of-the-goats, one, [for] a-sin-offering, to-make-atonement over-you.
Where the English smooths the original
a kid of the goats was also offered for a sin offering at this time, as in those seasons, and for the same purpose, to make atonement for the sins of their holy things.
And one kid of the goats for a sin offering, to make an atonement for you:
Although the institution of this feast was described before, there is more particularity here as to what the burnt offering should consist of; and, in addition to it, a sin offering is prescribed.JFB marks what is genuinely new in Numbers 29 over Leviticus 23: the sin-offering goat (the ḥaṭṭāṯ of this verse) is added here, not specified there.
6These are in addition to the monthly and daily burnt offerings with their prescribed grain offerings and drink offerings. They are a pleasing aroma, a food offering to the LORD.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
mil·lə·ḇaḏ ha·ḥō·ḏeš hat·tā·mîḏ ū·min·ḥā·ṯāh ‘ō·laṯ kə·miš·pā·ṭām ū·min·ḥā·ṯāh wə·‘ō·laṯ wə·nis·kê·hem nî·ḥō·aḥ lə·rê·aḥ ’iš·šeh Yah·weh
Literal — word-for-word from the original
Besides the-burnt-offering-of-the-month and-its-grain-offering, and-the-continual burnt-offering and-its-grain-offering, and-their-drink-offerings, according-to-their-ordinance, for-a-pleasing aroma, a-food-offering to-Yahweh.
Where the English smooths the original
Beside the burnt offering of the month.— Better, of the new moon. (See Numbers 28:11 , where the burnt offering of the beginning of the month is described.)
a sin-offering of a he-goat, "besides" (i.e., in addition to) the monthly and daily burnt-offering, meat-offering, and drink-offering. Consequently the sacrifices presented on the seventh new moon's day were, (1) a yearling lamb in the morning and evening, with their meat-offering and drink-offering; (2) in the morning, after the daily sacrifice, the ordinary new moon's sacrifice, consisting of two bullocks, one ram, and seven yearling lambsK&D's running tally hangs on the single word millᵉḇaḏ ("besides"): the feast adds to, never replaces, the standing daily and monthly offerings.
Of the month; belonging to every new moon, of which see Numbers 28:11 ,12 2 Chronicles 2:4 . According to their manner; according to the order, rites, and ceremonies appointed by God.
so that there were offered on this day three bullocks, two rams, and sixteen lambs: and his meat offering, and their drink offerings, according to their manner; these also were offered with the daily sacrifice, according to the law and rule prescribed for the making of them, and all were for a sweet savour, a sacrifice made by fire unto the Lord; for they were burnt sacrifices, and very acceptable to the Lord, as they were types of the better sacrifice, with which he is infinitely well pleased
The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.
AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.
The unit opens on the head of the seventh month, the holiest month of Israel's year. Matthew Henry states it plainly: "There were more sacred solemnities in the seventh month than in any other," the harvest gathered and seed-time not yet come, a season of leisure given over to God. The day is a miqrâ qōḏeš — not first an "assembly" but a "holy calling-out" (from qârâ, to call): the people are summoned, and the gathering is their answer. On it no melʼeḵeṯ ʻăḇōḏâh, no "servile work," may be done — laborious occupational toil, which is why Gill notes the parallel Leviticus 23:24 calls it a "sabbath." The day's name is its sound: yôwm tᵉrûwʻâh, "a day of blowing / acclamation" — a rare word (33 occurrences) that elsewhere names the war-alarm (Numbers 10:5-6), the shout that felled Jericho (Joshua 6:5), and, decisively, the Jubilee trumpet sounded on the Day of Atonement (Leviticus 25:9). The Hebrew specifies no instrument; the festal cry itself, of voice or horn, ushers in the month. Jamieson, Fausset & Brown call it "the New Year's Day ... ushered in by a flourish of trumpets," given "a religious character" by being bound to solemn observance — joy summoned to worship.
The sacrifice itself is an ʻôlâh — a "burnt-offering," but the word means "that which ascends" (from ʻâlâh, to go up): the whole victim climbs to God in smoke, nothing kept back. It rises lᵉrêaḥ nîḥōaḥ, "for a restful / soothing aroma" — nîychôwach, the rare word (43 occurrences, kin to Noah's name) that frames the whole festal sacrifice as smoke that settles the relation between God and worshipper. The count is one bull, one ram, seven yearling lambs, all tᵉmîmim — "whole, complete, without defect" (tâmîym, the word also rendered "blameless" of persons). The Pulpit Commentary notes the day's bull is one fewer than the new-moon's two, and is candid that "the reason of the difference is wholly unknown." With every animal ascends a minḥâh, a tribute-gift of fine flour (sōleṯ, the choicest siftings) bᵉlûlâh, "drenched" with oil — graduated three-tenths, two-tenths, one-tenth as the victim is larger or smaller. Gill ties the measures to one rule across all the feasts (the new moons, unleavened bread, firstfruits, Numbers 28); Matthew Henry draws the method from it — "those who would know the mind of God in the Scriptures, must compare one part with another."
Then, at the day's heart, a single goat: śᵉʻîr ʻizzîm, "a shaggy one of the goats" (sâʻîyr, "shaggy" — the same word for the scapegoat of Leviticus 16), brought lᵉḥaṭṭāʼṯ, "for a sin-offering," lᵉḵappêr ʻălêḵem, "to cover over you" (kâphar, to smear over, as pitch covers a hull). Jamieson, Fausset & Brown mark what is genuinely new here: where Leviticus 23:25 commanded a burnt-offering but did not specify it, Numbers 29 adds "a sin offering ... prescribed." The festal joy of the trumpet rests on expiation; Gill reads the goat as covering "the sins of their holy things" — even the worship needs cleansing. Albert Barnes sees the whole day forward: its "special offering ... anticipated that of the great Day of Atonement," ten days later. The unit closes (v.6) on one structural word, millᵉḇaḏ, "besides": these are added to, never instead of, the tâmîd, the "continual" daily offering, and the monthly new-moon rite. Keil & Delitzsch totals it all from that word — three bullocks, two rams, sixteen lambs, and a goat in a single day, the extraordinary feast stacked upon the unbroken ordinary worship, the whole an ʼishsheh, a "fire-offering," of restful aroma to the LORD.
Read under Sola Scriptura and weighed against the rest of the canon, this short ordinance is more than a sacrificial schedule: it is the doorway into Israel's holiest season. The trumpet-blast (tᵉrûwʻâh) that opens the seventh month is the same blast that, ten days on, will open the Day of Atonement and the Jubilee (Leviticus 25:9); the day's burnt-offerings ascend whole and unblemished (tâmîym), and yet — and this is the heart — they are not enough by themselves. A sin-offering goat is added that Leviticus 23 did not name, "to cover (kâphar) over you." The pattern preaches: joy is summoned by trumpet, but joy stands on atonement; the people are called out (miqrâ) to rejoice, and the rejoicing is grounded in a covering for sin. The unblemished victim that wholly ascends, and the shaggy goat that bears the guilt, together sketch what no single beast could be — a perfect offering that is also a sin-bearer. My fallible reading: the Feast of Trumpets is the Old Testament's annual summons to be ready — its blast a call to a reckoning not yet come, its expiation a placeholder for an atonement these rites could only anticipate and never finish. Whether the trumpet that here opens a month finds its answer in the trumpet that announces the Day of the Lord, and whether the unblemished-yet-sin-bearing pair finds its union in one Person, the text raises and leaves for the rest of Scripture to settle.
The horn was blown before the blood was shed: a day of joy summoned by a trumpet, and grounded on a covering for sin. (a reader's line, not Scripture)
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
Numbers 29:1 re-states and fills out the ordinance first given in Leviticus 23:23-25. The Verifier records the shared rare lexemes tᵉrûwʻâh ("the blowing / festal blast," only 33 occurrences) and miqrâʼ ("holy convocation / calling-out," 22 occurrences), together with shᵉbîyʻîy ("seventh") and chôdesh ("month / new moon"). The low frequency of tᵉrûwʻâh and miqrâʼ makes this a verbal link, not merely a thematic one — Numbers is verbally restating the same statute. The Pulpit Commentary, Benson, and Gill all cross-reference Leviticus 23:24 explicitly; JFB notes Numbers adds "more particularity ... as to what the burnt offering should consist of," plus the sin-offering Leviticus left unspecified — the later text supplying what the former left wanting.
Leviticus 23:24 · Leviticus 23:25
basis: Verifier (Numbers 29:1 ↔ Leviticus 23:24): shared rare lexemes H8643 tᵉrûwʻâh (33 vv) and H4744 miqrâʼ (22 vv), with H7637 shᵉbîyʻîy and H2320 chôdesh — the low frequency of the trumpet-blast and convocation terms marks this as a verbal restatement of the same statute, not merely a shared theme
The offering-language of vv.2-3 — nîḥōaḥ lᵉrêaḥ ("a pleasing/restful aroma") with its accompanying minḥâh ("grain-gift") of flour and oil — is the fixed liturgical formula of the festal calendar, recurring at Leviticus 23:13 (the firstfruits sheaf) and throughout Numbers 28. Two distinct rare-word links bind the unit to Leviticus 23:13: at v.2 the Verifier records the shared nîychôwach ("restful aroma," 43 occurrences) and rêyach ("odor," 55 occurrences), and at v.3 the even rarer grain-offering triplet ʻissârôwn ("tenth," only 22 occurrences), bâlal ("drenched with oil," 41 occurrences), and çôleth ("fine flour," 52 occurrences). Because both the aroma-pair and the grain-triplet are rare words reused intact, the link is verbal: the same set phrases are poured into each feast's rite, binding Trumpets to the whole sacrificial year. The parallel within Numbers itself (28:13) carries the same aroma-formula.
Leviticus 23:13 · Numbers 28:13
basis: Verifier (Numbers 29:2 ↔ Leviticus 23:13): shared rare lexemes H5207 nîychôwach (43 vv) and H7381 rêyach (55 vv); and (Numbers 29:3 ↔ Leviticus 23:13): the rarer grain triplet H6241 ʻissârôwn (22 vv), H1101 bâlal (41 vv), H5560 çôleth (52 vv) — two independent rare-word matches confirm the festal offering-formula is reused verbatim. Numbers 28:13 (shared H5207/H7381/H3532/H5930) is the parallel within the same offering-corpus
Because the seventh month's head is itself a new-moon day, the Trumpets sacrifice (one bull, one ram, seven lambs) sits atop the standing new-moon offering of two bulls, one ram, seven lambs (Numbers 28:11). The Verifier records shared lexemes tâmîym ("unblemished," 85 vv), kebes ("lamb," 100 vv), par ("bull," 119 vv), and ʼayil ("ram," 170 vv) — the common stock of the offering-lists. These are moderately frequent sacrificial terms, so the link is a shared pattern, not a unique quotation. Keil & Delitzsch and Gill build their day's total directly on this stacking (the v.6 "besides"): the festal offering adds to, never replaces, both the daily and the monthly rite.
Numbers 28:11 · Numbers 28:12 · Numbers 28:13
basis: Verifier (Numbers 29:2 ↔ Numbers 28:11): shared lexemes H8549 tâmîym (85 vv), H3532 kebes (100 vv), H6499 par (119 vv), H352 ʼayil (170 vv) — the standard offering-list vocabulary; moderate frequencies make this a shared structural pattern of the sacrificial calendar, not a rare-word quotation
The festal blast of Numbers 29:1 binds verbally to Leviticus 25:9, where on the tenth of this same seventh month — the Day of Atonement — "the trumpet of the tᵉrûwʻâh" is sounded to open the Jubilee. The Verifier records the shared rare lexeme tᵉrûwʻâh (33 occurrences) together with shᵉbîyʻîy ("seventh") and chôdesh ("month"). The Trumpets-day blast on the first and the Jubilee blast on the tenth are the same horn opening the same month of atonement and release. Albert Barnes reads the day's offering as one that "anticipated that of the great Day of Atonement" — a thematic judgment the shared rare blast-word corroborates lexically, though Barnes himself cites Leviticus 23, not 25.
Leviticus 25:9 · Leviticus 23:27
basis: Verifier (Numbers 29:1 ↔ Leviticus 25:9): shared rare lexeme H8643 tᵉrûwʻâh (33 vv) with H7637 shᵉbîyʻîy and H2320 chôdesh — the same trumpet-blast word and seventh-month setting; tiered thematic (not verbal) because the link is a shared motif of the month's blasts rather than a restated statute, though the rarity of tᵉrûwʻâh makes the connection strong
The single sin-offering goat of v.5 (śᵉʻîr ʻizzîm, "shaggy one of the goats") draws on the standing sin-offering law of Leviticus 4:23, where the same shaggy he-goat is the prescribed ḥaṭṭāʼṯ for a ruler's sin. The Verifier records shared lexemes sâʻîyr ("shaggy/he-goat," 57 vv), ʻêz ("goat," 74 vv), and chaṭṭâʼâh ("sin / sin-offering," 271 vv). The same shaggy goat returns at the center of the Day of Atonement (Leviticus 16) on the tenth of this month. The link is a shared ritual pattern — the appointed sin-bearer of the cult — rather than a unique quotation, so it is tiered thematic.
Leviticus 4:23 · Leviticus 16:15
basis: Verifier (Numbers 29:5 ↔ Leviticus 4:23): shared lexemes H8163 sâʻîyr (57 vv), H5795 ʻêz (74 vv), H2403 chaṭṭâʼâh (271 vv) — the appointed shaggy-goat sin-offering of the cult; a shared ritual pattern rather than a rare-word quotation, hence thematic
AI-generated reading; weigh it against the text.
The day's burnt-offerings ascend whole and tâmîym ("unblemished, complete") as a nîḥōaḥ lᵉrêaḥ, a "pleasing/restful aroma" to the LORD (vv.2, 6). Gill reads this entire festal sacrifice as figure: the offerings "were very acceptable to the Lord, as they were types of the better sacrifice, with which he is infinitely well pleased." The New Testament takes up the very phrase: "Christ ... hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour" (Ephesians 5:2), and 1 Peter 1:19 names Him "a lamb without blemish." Read forward, the unblemished victim that wholly ascends and gives God rest images the self-offering of Christ. Because this crosses Testaments (Hebrew nîychôwach / tâmîym to Greek euōdia / amōmos) it shares no Strong's lexeme and is offered as a figural reading argued from the apostolic text, not a verbal link — but it is the ancient and widely-held Christian reading of the burnt-offering.
Ephesians 5:2 · 1 Peter 1:19 · Hebrews 9:14
The Feast of Trumpets is, by its very name, a yôwm tᵉrûwʻâh — a "day of blowing / acclamation," a festal blast summoning the holy assembly (v.1). The same rare word stands at the Jubilee and the Day of Atonement (Leviticus 25:9). The New Testament gathers up the trumpet of God's appointed day into the announcement of Christ's coming: "the trumpet shall sound, and the dead shall be raised" (1 Corinthians 15:52); "the Lord himself shall descend ... with the trump of God" (1 Thessalonians 4:16). Many in the church have read the autumn Feast of Trumpets typologically as the prophetic shadow of that final summons — the blast that opens the month of atonement foreshadowing the blast that opens the Day of the Lord. This is a cross-Testament (Hebrew tᵉrûwʻâh / Greek salpinx) figural reading; it shares no Strong's number and is the more novel and contested of the two, offered to be tested, not assumed — the older commentators here (Benson, JFB, Gill) read the day historically as Israel's new-year summons rather than eschatologically.
1 Corinthians 15:52 · 1 Thessalonians 4:16 · Matthew 24:31
The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.
Named voices, quoted verbatim from public-domain works:
This is a Hebrew-only unit; every thread basis between Numbers 29 and other Old Testament passages rests on shared Strong's lexemes computed by the Verifier, and the frequencies cited (tᵉrûwʻâh in 33 vv, miqrâʼ in 22 vv, nîychôwach in 43 vv, ʻissârôwn in 22 vv) are the recorded ground for tiering a link "verbal" rather than merely "thematic." The strongest connection — Numbers 29:1 to Leviticus 23:24 — is verbal because both the festal blast (tᵉrûwʻâh) and the holy convocation (miqrâʼ) are rare words reused intact; Numbers is restating the same statute, as Benson, the Pulpit Commentary, and Gill all note by cross-reference. The festal-offering formula is doubly anchored to Leviticus 23:13 — by the rare aroma-pair (nîychôwach / rêyach) at v.2 and the still rarer grain triplet (ʻissârôwn / bâlal / çôleth) at v.3 — two independent rare-word matches, not one.
The two cross-Testament Christ readings (to Ephesians/1 Peter, and to 1 Corinthians/1 Thessalonians) are explicitly typological: a Hebrew↔Greek link cannot share a Strong's number, so neither is tiered "verbal" and neither should be read as a quotation claim. The first (unblemished pleasing-aroma offering → Christ) is the long-standing reading and is the one Gill himself argues on this verse ("types of the better sacrifice"); the second (Feast of Trumpets → the last trumpet) is flagged as more novel and contested — the historic commentators on this passage read the day as Israel's new-year summons, not as eschatology, and I have marked it so.
One honesty note on the voices: the Cambridge Bible for Schools and Colleges (v.2) advances a critical-school reading — that the "food offering" language is a survival of older religion in which "the deity really ate and drank the offerings." I have quoted it verbatim to register the disputed view fairly, but Scripture itself repudiates the notion that God eats (Psalm 50:12-13); the phrase ʼishsheh foregrounds the consuming fire, not divine appetite. Matthew Henry's single block comment on 29:1-11 and Keil & Delitzsch's running comment necessarily recur across these verses; I have varied which sentence is featured and prioritized verse-specific voices (Benson, JFB, Barnes, Gill, Geneva, Pulpit, Cambridge, Ellicott, Poole, K&D) where they exist. Several of John Gill's notes are shared across vv.3-5 (a single comment block on the grain- and sin-offerings); the clause featured at each verse is the one bearing on that verse's content.
Finally, Albert Barnes's reading that the Trumpets-day offering "anticipated that of the great Day of Atonement" and the Verifier's lexical link from Numbers 29:1 to Leviticus 25:9 (the Jubilee trumpet sounded on Atonement, shared rare tᵉrûwʻâh) were reached independently — Barnes from the calendar's theology, the tool from shared rare vocabulary — and they corroborate each other. This is noted rather than presented as proof, since Barnes cites Leviticus 23, not 25; corroboration is not the same as the commentator having named that exact verse.
✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)