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Num 29:1 In the seventh month, on the first day of the month, you shall have a holy gathering. You shall do no servile work: it is a day of blowing of trumpets to you-
This was the first day of their civil year; the religious year began with Passover. Neh. 8:2 records that this feast was used in order to teach the law to the assembled people. It was a lead up to the affliction of souls on the tenth day of that month at the day of atonement. There is repeated emphasis upon not working whilst remembering God's saving work. Throughout the Mosaic law, there was the clear teaching that it was God's work and not that of man which was to be celebrated and was to be the basis of relationship with God.

Num. 25:18 commands Israel to attack the Midianites for what they did to them in seducing them to idolatry. But we have to apparently wait until Num. 31 to read of Israel actually going to war with Midian. But the intervening chapters cover events which happened perhaps only within days after the point in Num. 25:18 where Yahweh tells Israel to attack Midian. In Num. 26 they are to take a military census in preparation for the battle. Then chapter 27 records the issue of Zelophehad's daughters, who present as faithful to Yahweh and unlike their unbelieving father who died in the desert for his sin of not believing he could enter the land.  Remember Israel are now 40 years after leaving Egypt, and about to enter Canaan despite their last minute apostacy and lack of faith. Those daughters are presented as examples of the faithful remnant within Israel. Numbers 28 commands that various daily sacrifices be offered once Israel are in the land. Numbers 29 then calls for a day of atonement to be held, followed by the feast of booths five days after the atonement feast finished. This would be an apparently needless repetition of previously given legislation- unless we understand that it was a specific call to keep the feast of atonement at that time. This would have been in our September / October. A few months later, Israel entered the land around Passover time, with Moses dying about 30 days before that [seeing they mourned 30 days for him]. This would also explain why Num. 29 doesn't describe the other feasts but only the day of Atonement and the related feast of booths [tabernacles].  The language of "a" rather than "the" holy gathering could suggest that a specific event is being commanded rather than simply repeating the legislation about the intended annual day of atonement ["In the seventh month, on the first day of the month, you shall have a holy gathering", Num. 29:1]. This would also make sense of the word "this" in Num. 29:7: "On the tenth day of this seventh month you shall have a holy gathering". That sounds as if the audience were at that point in the seventh month.  

As discussed above, the material in Num. 26-30 is all relevant to the historical situation described in Num. 25. Moab took Balaam's advice and encouraged the men of Israel to sleep with Moabite prostitutes, and to make a religious covenant with Baal. This was at the end of the 40 year wandering, with Israel about to enter the Kingdom of God, the promised land. Num. 28 is not just a random repetition of the law about the day of Atonement. Rather was it a specific appeal for Israel to then keep it- hence the language in this chapter of keeping it "this month", and a calling of "a holy gathering" rather than "the holy gathering". It's why the other feasts aren't mentioned- only the Day of Atonement and the connected feast, of Tabernacles, which began a week later. And this explains some of the differences we will note between the commandments about the Yom Kippur rituals in Num. 28 and the more generic ones in Lev. 16.

The Yom Kippur ritual has its context in the death of Aaron's sons for desecrating the tabernacle (Lev. 16:1). The cleansing of not only the sins of the people, but also the tabernacle, was therefore in the context of Israel's desecration of the tabernacle- and not because physical bits of furniture somehow became unclean of themselves without human fault. This introductory verse, leading on as it does to the Day of Atonement ritual, raises the question of whether it was intended as an annual feast or rather an emergency ritual to be used when presumptuous sins had been committed and the tabernacle defiled. The only time in the Bible we read of the feast being called is in Num. 29, when the tabernacle had indeed just been defiled by Cozbi and Zimri and then by Phinehas bursting in to the most holy place to slay them. Lev. 16:29 says that the fasting aspect was to indeed be observed on the 10th day of the 7th month, but this is after the commands about the scapegoat- which I suggest were for emergency use.

Num 29:2 You shall offer a burnt offering for a pleasant aroma to Yahweh: one young bull, one ram, seven male lambs a year old without blemish-
This looked ahead to the unblemished character of the Lord Jesus. The offering of sacrifices "without blemish" uses a word which is used about Abraham and Noah being "without blemish" (AV "perfect") before God (Gen. 6:9; 17:1). Although the word is used about the sacrifices, it is really more appropriate to persons- "you shall be perfect with Yahweh your God" (Dt. 18:13), "serve Him in sincerity (s.w. "without blemish")" (Josh. 24:14). The idea, therefore, was that the offerer was invited to see the animal as representative of himself. Our lives too are to be as "living sacrifices" (Rom. 12:1).

The laws of Lev. 16:32,33 required that the atonement was made by a consecrated High Priest: "The priest who is anointed and who is consecrated to be priest in his father’s place shall make the atonement, and shall put on the linen garments, even the holy garments.
Then he shall make atonement for the Holy Sanctuary; and he shall make atonement for the Tent of Meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly". There is no mention of Eleazar nor Phinehas being consecrated after the death of Aaron. We wonder whether this is why there is no repetition of those commands at this time. God wanted the people to do their best to keep their own day of Atonement; which is why we read that "you" are to make the offerings including the atonement sacrifice. This is the same "you" who are told in :1 to "do no servile work".

Num 29:3 and their grain offering, fine flour mixed with oil, three tenth parts for the bull, two tenth parts for the ram-
Paul writes of the church in Corinth that God has "tempered" the whole body together (1 Cor. 12:24). This is alluding to the way in which the unleavened cakes of flour were "mixed" or "tempered" with the oil (cp. the Spirit) in order to be an acceptable offering (Lev. 2:4,5; 7:10; 9:4 etc.). Paul has already likened his Corinthian ecclesia to a lump of unleavened flour (1 Cor. 5:7); he is now saying that they have been "tempered" together by the oil of God's Spirit. If we break apart from our brethren, we are breaking apart, or denying, that "tempering" of the body which God has made.

The continual stress upon the usage of oil [shehmen] may look ahead to the meshiach, the Christ, the anointed one. All aspects of the offerings looked ahead to the Lord Jesus Christ.

It is fair to enquire whether the wheat / flour and oil were not in fact offered separately, but rather the idea is that a cake was to be baked. Because that is the idea of oil and flour being together. In this case we have the common idea of bread accompanying a meal. The sacrifice was a meal between the invisible God and His people. And thus they all looked forward in essence to the breaking of bread meeting, where the bread and wine [the side dishes to a meal] are present, and so is the meat / lamb / sacrifice- in the invisible but present Lord Jesus.

Num 29:4 and one tenth part for every lamb of the seven lambs-
Frankincense was to be added to the flour (Lev. 2:1). This was a type of incense which would have given a pleasing smell to the burning flour. This represented how pleased God was with the offering even of a handful of flour (Lev. 2:2). Small sacrifices please Him immensely. And they are what comprise daily life.

Num 29:5 and one male goat for a sin offering, to make atonement for you-
This was to prepare them for the upcoming day of atonement.
We note from Zech. 8:19 that the fast of the seventh month, which clearly refers to this fasting at the day of atonement, was to be a time of joy and cheerful feasting once Israel were assured of their forgiveness. And this was fulfilled to a limited extent when the exiles [apparently on the day of atonement] mourned in conviction of their sins, and then with their eyes streaming with tears, were told to go and rejoice with a feast (Neh. 8:10). It was this spirit which was to be found in the subsequent feast of tabernacles, which was to commemorate and rejoice in sin forgiven. But there is reason to think that the exiles on that occasion were told to in fact celebrate on that very day of atonement; another indication that God never intended His law to be eternally fixed and literally unchanging. Although it is worth considering whether in fact the law was actually requiring fasting; rather was the emphasis upon affliction of souls after conviction of personal sin.

Num 29:6 besides the burnt offering of the new moon, and the grain offering of it, and the continual burnt offering and the grain offering of it, and their drink offerings, according to their ordinance, for a pleasant aroma, an offering made by fire to Yahweh-
“A pleasant aroma” is a very common phrase. This concept is important to God. It first occurs in Gen. 8:21 where it means that God accepted Noah's sacrifice and vowed that the pole of saving mercy in His character was going to triumph over that of necessary judgment. Under the new covenant, it is persons and not sacrifices or incense which are accepted as a "pleasant aroma" (Ez. 20:41). The word for "pleasant" means strong delight; this is how God's heart can be touched by genuine sacrifice. Those pleasing offerings represented us, the living sacrifices (Rom. 12:1). And so it is applied to us in 2 Cor. 2:15- if we are in Christ, we are counted as a pleasant aroma to God. The offering of ourselves to Him is nothing of itself, but because we are in Christ and counted as Him, we are a delight to God. Hence the colossal importance of being “in Christ”. "Aroma" or "smell" is a form of the Hebrew word ruach, the word for spirit or breath. God discerns the spirit of sacrifices, that was what pleased Him rather than the burning flesh of animals. Our attitude of mind in sacrifice can touch Him. Sacrifice is therefore accepted, Paul says, according to what a person has to give, but the essence is the attitude of mind behind it. We think of the two coins sacrificed by the widow.

Lev. 16:31 calls the day of Atonement a "sabbath of solemn rest", a kind of super-sabbath. Although the other feasts also required "rest", this was to be a day of "solemn rest". This was to highlight the need for absolute focus upon the significance of having sin totally forgiven on the basis of grace and not works. This feast also featured the requirement that every Gentile in the land also observe it "the native-born, or the stranger who lives as a foreigner among you" (Lev. 16:29). This would be relevant to an Israel who at this time kept the virgin females of Moab for themselves (Num. 31:18). They too were to accept the need for atonement.

The day of Atonement likewise cleansed the Most Holy place and the tabernacle. This was relevant to the fact that Zimri and Cozbi had defiled the tabernacle by their sex act there, and Phinehas had charged in there to murder them.

Num 29:7 On the tenth day of this seventh month you shall have a holy gathering; and you shall afflict your souls. You shall do no kind of work-
This was the day of atonement.
"Afflict your souls" is the word used of how the Egyptians had afflicted the Hebrews (Ex. 1:11,12). Repeatedly, Israel were taught that they were to remember the state they had been in prior to their redemption from affliction; and redeem others from their affliction on that basis, and never to afflict people as Egypt had done to them. All this is an abiding principle for us. True redemption of others has to be rooted in an awareness of our own affliction. This is particularly necessary for those who were as it were schooled into Christ by reason of their upbringing. And we are either beat up by the flesh, by Egypt; or we beat ourselves up for our sins.

All Israel's "transgressions" were forgiven by the day of Atonement, or we could instead say that the fact they had been forgiven them by grace already was celebrated then. The word "transgressions" in the Day of Atonement ritual in Lev. 16:21 etc. translates pehshah, a rather uncommon word in the Mosaic law. We read in Ex. 23:21 that Israel should not rebel against their guardian Angel because He would not pardon their pehshah (Ex. 23:21), even though God was capable of forgiving pehshah (Ex. 34:7 "keeping mercy for thousands, forgiving... transgression"). That capability was due to His extreme grace, and this was celebrated by the forgiveness of transgression achieved and memorialized on the day of atonement. The word is often used by David about his sin with Bathsheba, which was the presumptuous sin for which there was no forgiveness under the Mosaic rituals. But such transgression was dealt with by the Day of Atonement just as it was by the grace shown to David (Ps. 25:7; 32:1,5; 39:8; 51:1,3). David defines "the sin of presumption" as "the great transgression" (Ps. 19:13), and yet from such "transgression" the blood of the day of Atonement could cleanse. The same word is used in Is. 53:5,8 of how the Lord's death was "for our transgressions... for the transgressions of My people was He stricken". Thus when the modified day of Atonement was kept in Num. 29 before Israel entered Canaan and after their shameless transgression with Midian, they were being reminded that all their transgressions / rebellions had been forgiven on account of the Atonement blood- which was looking forward to that of the Lord who died for the transgressions of His people.  

Num 29:8 but you shall offer a burnt offering to Yahweh for a pleasant aroma: one young bull, one ram, seven male lambs a year old (they shall be to you without blemish)-
No animal actually is without blemish. God recognizes that we will not attain perfection in this life, but we are to do our best towards it ["to you without blemish"]; and His love imputes righteousness to us, counting us as unblemished because of our status in Christ. For only Christ was the sacrifice totally without moral blemish (1 Pet. 1:19).

The slight differences with the Day of Atonement and Tabernacles ritual in Lev. 16 are because here in  Num. 28 we have a one time special day of Atonement. Here they are told to offer a bullock, a ram and seven lambs as a burnt offering, whereas in Lev. 16:5 only one ram was to be offered as the burnt offering. Likewise :11 seems to speak of an additional sin offering when compared with Lev. 16. It's as if the weight of their sin is now being emphasized. 

Num 29:9 and their grain offering, fine flour mixed with oil, three tenth parts for the bull, two tenth parts for the one ram-
Ez. 16:13,19 speak of how God fed Israel with fine flour and oil. These things are only mentioned together (43 times!) with reference to the sacrifices which Israel were to offer to God. But God says that He had given these things to Israel, and even fed them with them. The idea therefore was that they were giving back to God what He had first given them. And this must be remembered in all our sacrificing.

Num 29:10 a tenth part for every lamb of the seven lambs-
We note the lack of mention of the drink offering, of wine, which usually accompanied all sacrifices. Unless it is mentioned in :11. I suggest this omission may have been to signpost attention towards the huge significance of the blood of the day of atonement sacrifice.

Num 29:11 one male goat for a sin offering; besides the sin offering of atonement, and the continual burnt offering, and the grain offering of it, and their drink offerings-
This additional sin offering on the day of Atonement isn’t mentioned in the previous legislation about the day of Atonement in Lev. 16. Because Israel had failed to keep the sacrifices during the wilderness journey as they should have done (so Am. 5:25 implies), God now at the end of the wilderness journey added more sacrifices to be kept. Perhaps the Israelite was to see in this male goat a symbol of himself, worthy only of rejection- the goat being a symbol of the rejected in Mt. 25:33; and the “sin offering of atonement” as representative of the whole community’s unforgiven sins. This is the great paradox- that those who consider themselves rejected will be accepted, and those who think of themselves as accepted in their own strength will be rejected. The Lord's right hand is our left hand, and vice versa, if we imagine ourselves standing before Him. Those who put themselves to their right hand , i.e. justify themselves, are putting themselves at His left hand; and vice versa (Mt. 25:34).

We note that the term azazel, scapegoat, is not mentioned here in Num. 29. Nor is there any repetition of the material in Lev. 16 about the significant rituals connected with it. We wonder whether in this version of the day of atonement, there was no scapegoat released. Possibly because they were to understand that Moses had fulfilled that role in not being allowed to enter the land.

Num 29:12 On the fifteenth day of the seventh month you shall have a holy gathering. You shall do no servile work, and you shall keep a feast to Yahweh seven days-
"Gathering" is LXX ekklesia. This is the word rendered "church" in the New Testament. We could reason from this therefore that "church" specifically refers to a gathering of God's people. At that time and during those moments, they are a church. When the entire community of believers is referred to as "church", this is how God views them- as if they are all gathered together at a gathering or convocation before Him. The word in its Biblical usage therefore doesn't refer to what we might call a denomination or fellowship.

The feast of Tabernacles or booths now described only mentions the offerings to be made. Yet elsewhere it is described as a feast of joy, rejoicing in the ingathered harvest and dwelling in tents looking back to the wilderness years, reminding them that even in a settled prosperous life, they were still pilgrims. Dt. 16:14 Heb. says that they were to be made glad, and this was the result of the Yom Kippur experience. We enquire why the sense of joy, and the command to dwell in tents, is not here recorded. It could be that this was a specific command for the feast of Tabernacles to now be kept after the day of Atonement- to Israel at that point in the desert. They had no harvest to gather, and they were still living in tents anyway. But the idea was that after the sober facing up to sin of the Day of Atonement, the people were now to rejoice in God's grace.

But in the immediate context of Israel at the point of Num. 29, they were to remember that their joy still involved sacrifice, their joy in God's grace couldn't be real without some sense of sacrifice- and a sin offering was still required, to ever remind them of the price paid for human redemption. In fact there were more offerings made in the feast of Booths than in any other feast. They had to give something in response to His grace, not 'appear empty handed', and this should be our sense too. In all this we see taught our response to the Lord's achievement of atonement for us.

Elsewhere we read the command to rejoice, or [Heb.] to be made to rejoice. This meant that they were not to fast nor hold funerals during this feast. The achievement of the day of Atonement was to be understood in terms of not only forgiveness, but the ultimate conquest of death. They were also to present the fruits of the harvest before God and to make booths to live in. The feast of Tabernacles is called the feast of ingathering in Exodus- it celebrated the gathering in of the harvest. This is all alluded to in the visions of Rev. 7:9-17; 14:1-5: "A great crowd, which no one could number, out of every nation, comprised of all tribes, peoples and tongues, standing before the throne and before the Lamb, arrayed in white robes and with palms in their hands". The palm fronds suggest the feast of tabernacles; and we see the connection with the 70 bullocks offered during the feast, representing the 70 Gentile nations of Gen. 10. The feast spoke of the climax of God's harvest of people- and His joy in us. Revelation often uses Feast of Tabernacles language, especially playing on the word skene, which the LXX uses for the booths of the feast of booths / Tabernacles. Thus Rev. 21:3,4: "The home [skene] of God is among mortals. He will dwell [skenoo] with them as their God; they will be his peoples, and God himself will be with them; he will wipe away every tear from their eyes. Death will be no more; mourning and crying and pain will be no more, for the first things have passed away". All this alludes to the joy which was to characterize the feast. 

"Servile work" specifically means 'work as a slave'; the term is used multiple times in describing Israel's servitude in Egypt, and for the "service" of the tabernacle and of Yahweh generally. They changed masters but their servitude remained. So slaves were given a holiday at this feast. The people together were to remember that they had all been freed from Egypt by grace, and freed from the servitude to sin by the Day of Atonement which preceded this feast. We live in a world where people rich and poor are alike in slavery to the flesh. We are freed from this "servile" life and are to rejoice in it. The Truth has made us free- the truth of sin forgiven and dealt with, and calm assurance of eternal salvation.

Num 29:13 You shall offer a burnt offering, an offering made by fire, of a pleasant aroma to Yahweh: thirteen young bulls, two rams, fourteen male lambs a year old; they shall be without blemish-
In total, the feast of Tabernacles required 70 oxen to be sacrificed. Far more animals were sacrificed in this feast than for any other. Yet this was the feast of joy- teaching that true happiness is related to sacrifice to God, rather than keeping for ourselves.

It has been observed: "The number of the burnt-sacrifices, each kind by itself or all of them together, is always divisible by the sacred number seven. We have for the week 70 bullocks, 14 rams, and 98 (14 x 7) lambs, or altogether 182 animals (26 x 7). To these must be added 336 (48 x 7) tenths of ephahs of flour for the cereal-offering. The sacred number seven appeared at the Feast of Unleavened Bread only in the number of its days, and at Pentecost in the timing of its observance (7 x 7 days after Passover). But by contrast the Feast of Tabernacles lasted seven days, took place in the seventh month, and as we have seen had the number seven impressed in a remarkable manner on its characteristic sacrifices". It is also the seventh feast: Shabbat, Passover, Firstfruits, the Feasts of Weeks (Pentecost), the Feast of Trumpets, Yom Kippur and then Tabernacles. This could be because the feast looked forward to the time of completion or perfection of all things in the Kingdom, when the full harvest of the Gospel has been brought in. The rituals in Ezekiel's temple seem to require seven bullocks to be offered every day, as if the time of completion has come. The 70 bullocks clearly suggest the 70 nations listed in Gen. 10.

"Without blemish" doesn't mean perfect or spotless- no animal nor human body is literally without blemish. The Hebrew word is also translated 'sincere'. Israel are asked to be "perfect [s.w.] with your God". Moral perfection isn't in view- rather the idea is of wholeness or completeness. It could even be argued that "whole burnt offerings" are what are in view- perhaps this is how we are to understand the animals being without blemish (Mk. 12:33; Heb. 10:6). The idea is that every part of our lives is to be offered to God, and not just the religious external appearance, or some dimensions of our lives but not others.

Num 29:14 and their grain offering, fine flour mixed with oil, three tenth parts for every bull of the thirteen bulls, two tenth parts for each ram of the two rams-
13 bullocks were to be sacrificed on the first day, and the number of bullocks decreased by one every day until seven bullocks on the last day. Additionally there were to be two rams and fourteen lambs. The sin offering on each day was one kid of the goats. On the eighth day the burnt offering consisted of one bullock, one ram, seven lambs, and the sin offering of one kid of the goats. Over the eight days, this made a total of seventy-one bullocks, fifteen rams, one hundred and five lambs and eight kids plus meat and drink offerings. This was to celebrate the joy of forgiveness received at the day of Atonement. The communal nature of it was in order to provide an opportunity for the generosity to others which was intended to arise from personal experience of God's gift of salvation and forgiveness.

Num 29:15 and a tenth part for every lamb of the fourteen lambs-
The handful of flour was to be given for every individual lamb, and not as some blanket amount to cover all 14 lambs. God wanted them to realize that their joy and celebration was to always have embedded within it an awareness of their forgiveness and Passover deliverance. And to this day, this is to be the basis for our joy.

Num 29:16 and one male goat for a sin offering, besides the continual burnt offering, the grain offering of it, and the drink offering of it-
The offering of other sacrifices was not to tempt the people to think that the "continual burnt offering" was therefore not to be taken seriously on those days. The regular, purposeful beginning and ending of each day with devotion to the Lord is something which nothing else should ever displace. 

We note that the commands about the feast of Tabernacles in Lev. 23 omit this reference to a sin offering. Again we conclude that the situation in Num. 29 was unique to that occasion. The people had seriously sinned and they were to be reminded of this. Even in their joy in atonement.

Num 29:17 On the second day you shall offer twelve young bulls, two rams, fourteen male lambs a year old without blemish-
This was to remind them that the Passover deliverance through the lamb was effectively ongoing. The Passover lamb was likewise to be a year old (Ex. 12:5). We too are to live constantly under the impression of the Lord's sacrifice and redemption of us. Israel were asked to use a lamb of the first year to record various times when they should be thankful for God's redemption of them in the events which comprise life (Lev. 9:3; 12:6; 23:12,18,19; Num. 6:12,14; 7:15,17,21; 28:3,9,11,19; 29:2,8,13). This was to continually recall to them the events of their great redemption through the Red Sea. And the essence of our redemption, our baptism and salvation through the blood of the lamb, must likewise be brought ever before us.

Num 29:18 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number, after the ordinance-
The continual offering of bread [flour] and wine with each animal looked ahead to the breaking of bread meeting. The sacrificed animal is present in the form of the now living Lord Jesus.

All up, 98 lambs were to be sacrificed, possibly alluding to the 98 curses for breaking the covenant listed in Dt. 28. Those curses were removed by the lambs who looked ahead to the Lord's work on the cross. This was relevant to Israel at this point as they had broken the covenant. 

Num 29:19 and one male goat for a sin offering; besides the continual burnt offering, and the grain offering of it, and their drink offerings-
Each day of their rejoicing in God’s grace toward them, Israel were to offer a sin offering as a reminder of the fact they were sinners, and all God’s blessings toward them were given to a sinful people. We must never let slip our recognition of our sinfulness before God, and unworthiness in ourselves of His blessings.

Num 29:20 On the third day eleven bulls, two rams, fourteen male lambs a year old without blemish-
The decreasing number of bullocks may have been in order to highlight the final offering, of the significant number of seven bullocks.

Num 29:21 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number, after the ordinance-
All the sacrifices were to be made upon the basis that the offerer was giving back to God what God had given him. That included the grain ["meal"] and drink offerings. Thus the same words are found in Joel 2:14: "Who knows? He may turn and relent, and leave a blessing behind him, even a meal offering and a drink offering to Yahweh, your God".  The sense may therefore be: "The one who experiences this, will experience a God who turns and relents, and goes even further- He will restore you grain and wine. But you are to use that blessing of grace by offering it to Yahweh, your God".

Num 29:22 and one male goat for a sin offering; besides the continual burnt offering, and the grain offering of it, and the drink offering of it-
A goat being chosen for the sin offering tempts us to think of the Lord's usage of sheep and goats as representing the righteous and the sinners. The Lord Jesus, the ultimate sin offering, was in one sense the spotless Passover lamb of God; in another sense, He was totally identified with the goats- sinful, rejected humanity. Likewise He was represented by the serpent lifted up on the pole.

Num 29:23 On the fourth day ten bulls, two rams, fourteen male lambs a year old without blemish-
The decreasing number of bullocks was perhaps related to the symbolism of the bullock for strong, powerful labour. This was to decrease, until the final sacrifice of seven bullocks was understood as the power of the work of the future Messiah, the Lord Jesus. 

Num 29:24 their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number, after the ordinance-
The Hebrew mishpat, "ordinances", has a wide range of meaning. The idea is of judgment, as if God and His Angels gave these laws as their considered judgment after considering the human condition, and Israel were to abide by them. But the word also the idea of a right or privilege; and that is how we should see God's laws. They are only felt as a burden because of human hardness of neck towards God's ways. His laws are not of themselves burdensome, but rather a privilege and blessing. The law was indeed "holy, just and good" (Rom. 7:12), designed to inculcate a holy, just and good life (Tit. 1:8), a way in which a man should "walk" in daily life (Lev. 18:4), a culture of kindness and grace to others which reflected God's grace to man. If we dwell upon the idea of "rights" carried within the word mishpat, we note that the law begins in Ex. 21:1,2 (also Dt. 15:12-18) with the rights of a slave- those considered to have no rights in the society of that day. The "rights" to be afforded by us to others are the essence of God's rightness / justice.  

Num 29:25 and one male goat for a sin offering; besides the continual burnt offering, the grain offering of it, and the drink offering of it-
Female animals were also accepted for sacrifice. The male animals however were worth more than female ones on the secular market, and so the insistence upon male offerings was not because God favours males over females; but simply because He was asking for the most valuable to be given to Him.

Num 29:26 On the fifth day nine bulls, two rams, fourteen male lambs a year old without blemish-
Perhaps just as the glory of the Mosaic system was always fading on Moses' face, the lesson is that the entire Mosaic system was decreasing rather than increasing- for it was to come to an end in the Lord Jesus. 

Num 29:27 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number, after the ordinance-
Grain and wine offerings were used in pagan worship (s.w. Is. 57:6), just as feasts were kept to celebrate the new moon. The nature of the law of Moses was designed by God to accept the people's religious need to make such offerings and celebrate such regular events- but it was turned towards the worship of Yahweh rather than idols and gods. We marvel at God's sensitivity to the psychological needs of His people, according to the time and culture in which they live.

Num 29:28 and one male goat for a sin offering, besides the continual burnt offering, and the grain offering of it, and the drink offering of it-
The feast of trumpets featured both conviction of sin and also joy in God's salvation and forgiveness; the same strange mixture of emotions we see in the record of its observance in Neh. 8:1-10, and which we experience in our own lives. And this was all to prepare for the same mixture of emotions at the day of Atonement which followed straight on.

Num 29:29 On the sixth day eight bulls, two rams, fourteen male lambs a year old without blemish-
And yet in practical terms, no animal is without blemish. They were to give the best they could, and God would count it as without blemish; as He does with us. David frequently uses the term in the Psalms about himself and the "upright", even though he was far from unblemished in moral terms.

Num 29:30 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number, after the ordinance-
Part of the grain / flour / cake was typically burnt upon the altar and the wine poured out upon it (Gen. 35:14; Ex. 30:9; 2 Kings 16:13,15); and part of it was eaten by the priests, representing God's acceptance of it, and how He was dining with the offerers at His table, represented by the altar. 

Num 29:31 and one male goat for a sin offering; besides the continual burnt offering, the grain offering of it, and the drink offerings of it-
This laboured, repeated reminder is required in essence today- we are never to think that our daily, morning and evening personal devotions to God are overridden by some special project or obviated by the fact we are e.g. going to church or a church function that day.

Num 29:32 On the seventh day seven bulls, two rams, fourteen male lambs a year old without blemish-
A total of 70 bulls were offered at the feast of ingathering. Rev. 5:9 presents us with the picture of men and women redeemed from every kindred [tribe / clan], tongue [glossa- language], people [a group of people not necessarily of the same ethnicity] and nation [ethnos- ethnic group, lit. ‘those of the same customs’]. This means that, e.g., not only redeemed ‘Yugoslavs’ will stand before the throne in the end; but Macedonians, Serbs, Croats, Slovenes, Montenegrans, Bosnians... every ethnic group, with every custom, will have representatives who will have believed the Truth and been saved. This idea is confirmed by considering how 70 bullocks had to be sacrificed at the feast of ingathering (Num. 29), prophetic as it was of the final ingathering of the redeemed. But 70 is the number of all Gentile nations found in Gen. 10. And it is written: “When he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel” (Dt. 32:8). A total of 70 went down with Jacob into Egypt; and thus 70 seems an appropriate number to connect with the entire Gentile world. My point is, representatives of all of them will be finally ingathered. It could be that this conversion of all men occurs during the final tribulation (Rev. 14:6); but it seems to me that the context demands that people from every nation etc. are already redeemed in Christ and await His return.

Num 29:33 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number, after the ordinance-
The idea may be that each animal was to be individually accompanied by the flour and wine. Each animal was to be seen as an individual meal offered to God and shared with Him. There was to be no blanket offering of flour and wine in one go, lest this wonderful reality be somehow obscured.

Num 29:34 and one male goat for a sin offering; besides the continual burnt offering, the grain offering of it, and the drink offering of it-
All these "continual" offerings were designed to provoke the question in the heart of all thoughtful believers: 'Does God really want all these animals?'. David at the time of his sin with Bathsheba was taught that God didn't actually want them so much as He wanted a contrite heart which throws itself upon Him. He did not so much require the continual burnt offerings, but rather "Offer to God the sacrifice of thanksgiving, pay your vows to the Most High" (Ps. 50:8,15). Heartfelt praise was what God hungered for, not ritualistic sacrifice. To this day, He is thrilled by from the heart thanksgiving, and actions of gratitude for what He has done ["pay your vows"].

Num 29:35 On the eighth day you shall have a solemn assembly: you shall do no servile work-
Work was obviously required in order to keep the Passover; the "work" in view is therefore secular work. But the Hebrew phrase "regular work" is that repeatedly used for "the work of the service" of the tabernacle, performed by the Levites (Ex. 35:21,24; 36:1,3,5; 1 Chron. 9:13,19; 23:24; 25:1 etc.). Perhaps this command in Leviticus was specifically addressed to the Levites, and the idea was that at the times of the festivals, the Levites were to focus upon keeping them in their own families and not be unduly taken up with the work of the sanctuary beyond what was required by the Mosaic law. The principle is that we must not be so taken up with religious duty that we neglect our own personal worship, especially in our own families.

Num 29:36 but you shall offer a burnt offering, an offering made by fire, of a pleasant aroma to Yahweh: one bull, one ram, seven male lambs a year old without blemish-
Perhaps the whole purpose of the decreasing number of bullocks over the previous days was to teach that there was only one bull ultimately required by God- pointing forward to the future perfect sacrifice of the Lord Jesus.

Num 29:37 their grain offering and their drink offerings for the bull, for the ram, and for the lambs, shall be according to their number, after the ordinance-
As the numbers of bullocks decreased, so did the number of the grain and drink offerings. A human religious system would likely have increased the numbers of sacrifices each day, leading up to a crescendo of mass offerings. But Israel were taught by the decreasing number of sacrifices that God didn't actually require sacrifices, but rather one specific sacrifice- which was to be the Lord Jesus.  

Num 29:38 and one male goat for a sin offering, besides the continual burnt offering, and the grain offering of it, and the drink offering of it-
There are connections between the various sections of Revelation and the Jewish feasts. Here's a summary:

Revelation 5 Passover Rev. 5:x6,9 = Ex. 12:13

Revelation 7 Tabernacles Rev. 7:9,15,16 RV = Ex. 23:16; 34:22; Zech. 14:16-20

Revelation 8,9 Day Of Atonement Lev. 16:31; more detailed links in Harry Whittaker, Revelation: A Biblical Approach pp. 104,105.

Revelation 11 Dedication & Purim The Torah readings for these feasts were Num. 7 and Zech. 2- 4 about the dedication of the temple; Rev. 11:10 = Esther 9:19,22. The period from Tabernacles to Purim is exactly 5 months- as mentioned in Rev. 9:5

Revelation 12 Pentecost & Passover The Jews traditionally ask: "On this Sabbath, shall I reap?"

Revelation 14 Tabernacles
Revelation 15 + 16 Atonement & Passover Lev. 16; Ps. 118 the Hallel Psalm

Revelation 19 Passover Ps. 113,114 Passover Psalms

Revelation 21,22 Tabernacles
Laying out the material chronologically, we have:
Chapter 5: Passover
6 months

Chapter 7: Tabernacles
Chapters 8 & 9: Atonement and Tabernacles
1 year
Chapter 11: Dedication 5 months (Rev 9:5)
Chapter 11: Purim
Chapter 12: Passover and Pentecost
Chapter 14: Tabernacles
1 year
Chapter 15: Atonement
Chapter 16 & 19: Passover
Chapter 21 & 22: Tabernacles
1 year
The conclusion would therefore be that we have in the book of Revelation a literal account of the three and a half years tribulation, with the Jewish feasts being the key marker points. And it would appear there will be an especial period of five months tribulation as described between Revelation chapters 9 and 11.

Num 29:39 You shall offer these to Yahweh in your set feasts, besides your vows, and your freewill offerings, for your burnt offerings, and for your grain offerings, and for your drink offerings, and for your peace offerings’-
God envisaged that at the time the whole community were engaged in extra special devotion to Him, the individual might still wish to make a private sacrifice. We can’t ride into God’s Kingdom on the back of others, e.g. our family members or our church. Our collective devotions shouldn’t lead us to think that God doesn’t seek our private freewill dedication to Him.

The Hebrew word here for "freewill" carries the idea of spontaneity. This is the clear implication of its usage in places like Ex. 35:27; 36:3; Jud. 5:2,9; 1 Chron. 29:5,9; 2 Chron. 35:8; Ps. 54:6. There is a strong sense of immediate emotion attached to the word (Hos. 14:4). And there was a major emphasis in the law of Moses upon freewill offerings (Lev. 7:16; 22:18,21,23; 23:38; Num. 15:3; 29:39; Dt. 12:6,17; 16:10; 23:23). The other legal codes of the nations around Israel were all about rituals; whereas Yahweh's law encouraged spontaneous giving as part of the way of Yahweh. For He is not a God of rituals, but of relationship. The way of the Spirit is the same today; spontaneous, emotional, personal response to God's grace, responding to Him on our own initiative and in our own way, in addition to obeying His specific requirements.        

Num 29:40 Moses told the children of Israel according to all that Yahweh commanded Moses-
The obedience of Moses to God is continually emphasized, and he thereby became a type of the Lord Jesus (Heb. 3:2-5).