Exegetical and Hermeneutical Commentary of Leviticus 23:24
Speak unto the children of Israel, saying, In the seventh month, in the first [day] of the month, shall ye have a sabbath, a memorial of blowing of trumpets, a holy convocation.
24. blowing of trumpets ] See on Lev 23:2-3.
Fuente: The Cambridge Bible for Schools and Colleges
A sabbath – Here and in Lev 23:39 a word which should rather be rendered a sabbatical rest.
Blowing of trumpets – Here and in Num 29:1, literally shouting. There is no mention of trumpets in the Hebrew text of the Law in connection with the day. However, there is no reason to doubt the tradition that the day was distinguished by a general blowing of trumpets throughout the land, and that the kind of trumpet generally used for the purpose was the curved horn of an animal or a cornet of metal, such as was used at Sinai Exo 19:16, and on the Day of Jubilee Lev 25:9. It must have differed in this respect from the ordinary festival of the New moon when the long straight trumpet of the temple alone was blown (Num 10:2; Exo 25:23; see cut).
Seventh month – Called by the Jews in later times it was called Tisri, but in the Old Testament Ethanim, 1Ki 8:2. According to the uniform voice of tradition the first day of this month was the first day of the Civil year in use before the Exodus, and was observed as the festival of the New year. Some have viewed it as a commemoration of the Creation of the world Job 38:7 : others, as the anniversary of the giving of the Law.
Fuente: Albert Barnes’ Notes on the Bible
Verse 24. A memorial of blowing of trumpets] This is generally called the feast of trumpets; and as it took place on the first day of the seventh month, Tisri, which answers to September, which month was the commencement of what was called the civil year, the feast probably had no other design than to celebrate the commencement of that year, if indeed such a distinction obtained among the ancient Jews. See Clarke on Ex 12:2. Some think creation began at this time.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A memorial of blowing of trumpets, i.e. solemnized with the blowing of trumpets by the priests; not in a common way, as they did every first day of every month, Num 10:10, but in an extraordinary manner, not only in Jerusalem, but in all the cities of Israel. This seems to have been instituted,
1. To solemnize the beginning of the new year, whereof as to civil matters, and particularly as to the jubilee, this was the first day; concerning which it was fit the people should be admonished, both to excite their thankfulness for Gods blessing in the last year, and to direct them in the management of their civil affairs.
2. To put a special honour upon this month. For as the seventh day was the sabbath, and the seventh year was a sabbatical year; so God would have the seventh month to be a kind of sabbatical month, for the many sabbaths and solemn feasts which were observed in this more than in any other month. And by this sounding of the trumpets in its beginning, God would quicken and prepare them for the following sabbaths, as well that of atonement and humiliation for their sins, as those of thanksgiving for Gods mercies.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. In the seventh month, in thefirst day of the month, shall ye have a sabbathThat was thefirst day of the ancient civil year.
a memorial of blowing oftrumpetsJewish writers say that the trumpets were soundedthirty successive times, and the reason for the institution was forthe double purpose of announcing the commencement of the new year,which was (Le 23:25) to bereligiously observed (see Nu 29:3),and of preparing the people for the approaching solemn feast.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Speak unto the children of Israel,…. For all the people of Israel were concerned in the following precept, and obliged to observe it, even priests, Levites, Israelites, proselytes, and freed servants; though other servants, and women, and children, were not obliged to hear the sound of the trumpets b, and which were blown not in Jerusalem only, but in all cities and towns where the sanhedrim was c; and it was the hearing of them the people were bound unto, and not less than nine distinct soundings were they obliged to hear d; to which perhaps respect is had in Ps 89:15;
in the seventh month; the month Tisri, as the Targum of Jonathan, which was the seventh from the month Nisan or Abib; which was appointed the first month of the year, on account of the Israelites coming out of Egypt in it; otherwise, before, this month Tisri was the first, and so it still continued, for the fixing the years, and settling the sabbatical and jubilee years, and for the planting of trees and herbs e:
in the first [day] of the month shall ye have a sabbath; not entirely as the weekly sabbath, in which no manner of work at all was to be done, but in which no servile work was to be done; and was observed in like manner as the first and seventh days of unleavened bread, and the day of pentecost, Le 23:7;
a memorial of blowing of trumpets; which, according to the Jewish writers, was continued from sun rising to sun setting f; but what this blowing of trumpets was a memorial of is not easy to say; some think it was in memory of the wars the people of Israel had with their enemies the Amalekites and Canaanites, and the victories they obtained over them, and particularly in remembrance of the walls of Jericho falling down at the sound of rams’ horns; but then it must be by anticipation: it is more commonly received with the Jews g that it was on the account of the binding of Isaac on this day, being delivered through a ram being sacrificed in his stead; and on this account it is said, that the trumpets blown on this day were made of rams horns, and no other might be used h; yea, that ram’s head was used to be eaten on this day, in remembrance of the ram of Isaac, and also to intimate that the Jews would be the head and not the tail i: the Jews also say, that this day, every year, was a sort of day of judgment, in which God sat and judged men, and also determined all events of the following year k; and this was attended with blowing of trumpets, to strike a terror into them, and put them in mind of the judgment of God, and to induce them to repent of their sins l: and it may be observed, that the resurrection of the dead, in order to the last general judgment, will be attended with the voice of the archangel and the trumpet of God, 1Co 15:52; whether this is so represented in reference to this notion, let it be considered: but as this was New Year’s Day, as before observed, this ceremony seems to have been appointed to express joy for all the mercies and blessings of the last year; and the rather, at this time of the year all the fruits of the earth were gathered in, not only the barley and the wheat, but the oil and wine, and under such grateful acknowledgment, to expect the divine blessing to attend them the following year; and besides, at this time of the year, it was generally thought by the Jews m, and by others, that the world was created, and this blowing of trumpets might be in memory of that, and as an emblem of the shoutings of the sons of God, the angels, the morning stars, who sang for joy when the foundations of the earth were laid, Job 38:6; to which it may be added, this seventh month was very memorable for holy solemnities, as the day of atonement on the tenth, and the feast of tabernacles, which began on the fifteenth, and therefore was ushered in with blowing of trumpets to make it the more significant, and particularly to put the people in mind to prepare for the day of atonement near at hand; and so Gersom observes, that as the sound of a trumpet strikes men with fear, the design of this precept was, to fill the mind with fear, and to excite to repentance and brokenness of heart, and humiliation for sin, and to search their works and actions, and correct what was amiss, and so be ready for the day of atonement: hence Ainsworth thinks, that this was a figure of the ministry of John the Baptist preaching the baptism of repentance for the remission of sins; but rather it seems to be an emblem of the Gospel, and the ministry of it, in the acceptable year of the Lord, or the Gospel dispensation, which is sometimes signified by the blowing of the great trumpet, and by the ministers of it lifting up their voice like a trumpet, Isa 27:13; by which sinners are roused and awakened to a sense of their sin and danger, and to hear a joyful sound of love, grace, mercy, peace, pardon, righteousness, and salvation through Christ: the Jews say n, this blowing of trumpets was to disturb Satan, when he came to accuse the Israelites; it is certain there is nothing gives him more disturbance than the pure and powerful preaching of the Gospel, which he endeavours to obstruct as much as possible, and there is nothing like what that brings to silence his accusations, see 2Co 4:3,
an holy convocation; on which the people were called together to holy exercises; and so the Jews observe it to this day; for after they return home from attendance to the blowing of the trumpets in their synagogues, they sit down to meat, and spend the rest of the day in hearing sermons, and in other religious exercises o.
b Maimon. Hilchot Shophar ve Succah, c. 2. sect. 1. c Ibid. sect. 8. d Ib. ch. 3. sect. 1. Schulchan Aruch, par. 1. No. 590. sect. 1. e Misn. Roshhashanah, c. 1. sect. 1. f Schulchan Aruch, par. 1. c. 588. sect. 1. Lebush, par. 2. c. 588. sect. 1. g R. Alphes, par. 1. fol. 346. 2. & Jarchi in loc. h Maimon. ut supra, (b) c. 1. sect. 1. Schulchan Aruch, ib. c. 526. sect. 1. i Schulchan Aruch, ib. c. 583. sect. 2. Lebush, ib. 583. sect. 2. k Misn. Roshhashanah, c. 1. sect. 2. T. Bab. Roshhashanah, fol. 16. 2. l Leo Modena’s History of Rites of the present Jews, par. 3. c. 5. sect. 7. m T. Bab. Roshhashanah, fol. 10. 2. n Targum Jon. in Numb. xxix. 1. R. Alphes, par. 1, fol. 346. 2. T. Bab. Roshhashanah, fol. 16. 2. o Leo Modena, ut supra. (l)
Fuente: John Gill’s Exposition of the Entire Bible
24. In the seventh month, in the first day of the month. I wonder how it ever entered the mind of the Jews (349) that in the feast of trumpets the deliverance of Isaac was commemorated, when a goat was substituted to be slain in his stead; (350) but they have invented this with their wonted audacity. Surely it is as baseless as it is unreasonable. Others more rightly suppose that it was a preparation for the approaching feast of atonement, on account of the slight interval of time; for since this day is distinguished by no peculiar mark, it is probable that it ought not to be separated from the other which follows soon afterwards, viz., on the tenth day. Unless, perhaps, it is more probable that they were thus called together once a year by the sound of trumpets, first of all, that they might learn that all their sacred assemblies were appointed by the voice of God; and secondly, that this His voice was thus renewed, that they might always be ready to obey Him. And this seems to signify by the expression, “a memorial of blowing of trumpets;” as if He had said that the trumpets sounded in their ears once a year, that they might be attentive to God’s voice throughout their lives, and ever willing to follow whithersoever He should command them to go. Others think that the trumpets sounded at the beginning of the month, that they might prepare themselves for the three festivals, and also because this month was remarkable both in the Sabbatical year and in the Jubilee. But what, if when God displaced this month from being the beginning of the year to stand seventh, He chose to leave it some traces of its original dignity? for by general consent it is admitted that, until the people came out of Egypt, this was the first month. Some even think that the world was created in it, which is not without probable show of reason. And the Jews now also, in political matters and in things which relate to this earthly life, retain this original computation in accordance with unbroken custom: it is only in sacred matters that they commence the year in March. This indeed seems to me the probable reason why, on the day now referred to, God renewed the memory of His dominion by a solemn proclamation, and assigned this seventh month both to the Jubilee and the Sabbatical year. (351) The solemnity was completed in one day, differing very little from an ordinary Sabbath, except by the trumpet-blowing and the sacrifice, as is described in Num 29:0. For Moses there speaks of more than he does here; he there enumerates a calf, a ram, seven lambs, a goat for a sin-offering, with its accompaniments, besides the burnt-offering of the new moon, and commands an offering to be made by fire of them all. Here he speaks generally in a single word.
(349) “The Hebrews and Latins hold that the feast of trumpets was instituted in memory of the patriarch Isaac having been delivered from the sword of his father, and of the ram supplied in his place, (Gen 22:11,) and thence that they used to blow rams’ horns on that day, etc. Moreover, the Hebrews report that on this very day, i.e., the first of the seventh month, Isaac was delivered from slaughter. This blowing of trumpets was therefore a memorial of Isaac’s deliverance, and also a silent prayer that God would remember them, and as He had delivered Isaac, would also deliver his posterity from peril of death.” — Corn. a Lapide, in loco; see also R. Salomon Jarchi, in loco.
(350) “ Se trouva miraculeusement;” was found miraculously. — Fr.
(351) Add., “ Outre les trois festes dont il sera parle consequemment;” besides the three festivals which will be spoken of. — Fr.
Fuente: Calvin’s Complete Commentary
(24) A memorial of blowing of trumpets.Literally, remembrance blowing, for which see Num. 29:1, the only place in the Old Testament where this festival is named as the day of blessing, i.e., the trumpets. As the first of Ethanim, as the month is called in the Bible (1Ki. 8:2), or Tishri, as the Jews call it, in which this festival occurs, is the commencement of the civil new year, this festival was called the Festival of New Year ever since the time of the second Temple, and has been regarded as preparatory to the great day of Atonement, which is ten days later. The blowing of trumpets, therefore, which was the distinguishing feature of this festival, was designed to summon the Israelites to enter upon the work of sanctification, which will be accounted to them as a merit in the sight of God, and for which they are promised to be especially remembered before the Lord (Num. 10:9-10). Hence its name, Remembrance blowingthe blowing of trumpets, which will make them to be remembered before the Lord. The synagogue, however, takes the name more in the sense of reminding God of the merits of the patriarchs and his covenant with them, and for this reason has appointed Gen. 21:1-34; Gen. 22:1-24, recording the birth and sacrifice of Isaac, as the lesson for this festival.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE FEAST OF TRUMPETS, Lev 23:23-25.
24. Seventh month The beginning of this month must be signalized in order to accord with that symbolism of number which distinguishes the seventh day and the seventh year. Hence we have a sabbatical month as well as a sabbatical year. The seventh month closed the cycle of the annual festivals. It also contained the most important day of the year the day of atonement in which all the sins and uncleanness of the people were typically wiped away in the access of the high priest to the mercyseat with the blood of atonement. This month also contained the feast of tabernacles, which commenced five days afterwards, affording an antepast of the blessedness of communion with Christ and his saints.
The first day a sabbath This was a day of rest, a holy convocation, as also was the tenth. Neither was necessarily a decalogue sabbath, and one of them could not be, since they were ten days apart.
A memorial of blowing of trumpets Literally, a memorial of shouts of joy. According to Num 10:10, the straight trumpet was to be sounded in the day of gladness; but tradition says that the shophar, cornet, or crooked trumpet, was also used. See wood-cut Jos 6:4. The latter produced a dull, far-reaching tone. There are various opinions respecting the significance of this trumpet-blast as that it was designed to be an alarm-signal to call the people to prepare for the coming day of atonement, as we have intimation in Joe 2:15; or to emphasize the coming in of the sabbatical month; or to commemorate the giving of the law; or to re-echo the shout of the sons of God over the newborn world; or, as is the common opinion of Jews and Christians, to hail the beginning of the civil year, the feast of Tisri. In the year of jubilee it was the prelude to that glad sound which, on the day of atonement of the fiftieth year, announced the advent of “that great year of grace under the old covenant.” The rabbies fancied that on this new year’s day all men passed before God in judgment, as a flock of sheep pass, one by one, before their shepherd.
Fuente: Whedon’s Commentary on the Old and New Testaments
Lev 23:24. In the seventh month This was the first month of the civil year, answering to our September, and was the seventh month of the ecclesiastical year. A memorial of blowing of trumpets, some render a festival for commemorating, or praising God, with the sound of the trumpet; see Psa 150:3. This feast was kept with great solemnity; the trumpets sounded from sun-rising to sun-setting. The priest, who sounded the trumpet, began with the usual prayer, “Blessed be the Lord, who hath sanctified us by his precepts, &c.” subjoining this thanksgiving “Blessed be God, who hath preserved us in life, and brought us to this time.” When all was ended, the people repeated aloud, “Blessed is the people that know the joyful sound.”
The Scripture does not acquaint us with the occasion of appointing this feast. Theodoret believes it to have been in memory of the thunder and lightning, and the sound of the trumpet, from mount Sinai, when God gave his law from thence. Maimonides considers the festival as designed, not only to proclaim the new year, but as a solemn warning to repent and prepare for the coming of the great day of atonement, which was at hand: and many have justly supposed that this festival was typical of the blowing of the Gospel trumpet; see Isa 58:1. Hos 8:1. Zec 9:14. The Gentiles seem to have borrowed from hence their blowing with trumpets among the rites and ceremonies in the worship of Cybele.
Fuente: Commentary on the Holy Bible by Thomas Coke
Lev 23:24 Speak unto the children of Israel, saying, In the seventh month, in the first [day] of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation.
Ver. 24. Of blowing of trumpets. ] This feast signified the spiritual joy and gladness of the saints that are redeemed by Christ, all their life long. Isa 23:10
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
trumpets
The feast of Trumpets, Lev 23:23-25. This feast is a prophetical type and refers to the future regathering of long-dispersed Israel. A long interval elapses between Pentecost and Trumpets, answering to the long period occupied in the pentecostal work of the Holy Spirit in the present dispensation. Study carefully; Isa 18:3; Isa 27:13 (with contexts); Isa 58:1-14 (entire chapter), and; Joe 2:1 to Joe 3:21; in connection with the “trumpets,” and it will be seen that these trumpets, always symbols of testimony, are connected with the regathering and repentance of Israel after the church, or pentecostal period is ended. This feast is immediately followed by the day of atonement.
seventh month
i.e. October; also Lev 23:27; Lev 23:34; Lev 23:39; Lev 23:41.
Fuente: Scofield Reference Bible Notes
In the seventh: Num 10:10, Num 29:1-6, 1Ch 15:28, 2Ch 5:13, Ezr 3:6, Psa 81:1-4, Psa 98:6, Isa 27:13, 1Co 15:52, 1Th 4:16
a memorial: Zichron terooah, here rendered “a memorial of blowing the trumpets” properly signifies a memorial of triumph or shouting for joy. This festival is generally called the feast of trumpets; and, though the Scriptures have not expressly declared the reason of its celebration, yet, as it fell in the seventh month of the sacred year, which was the first of the civil year, that is, the month Tisri, answering to our September, the opinion very generally embraced by both Jews and Christians is, that it was a memorial of the creation of the world, at which “the sons of God shouted for joy,” (Job 38:7); and which is supposed, not altogether without reason, to have been at this season of the year. The month Tisri was not only anciently, but still is, reckoned by the Jews the first month of the year; and the feast of tabernacles, kept in this month, was said to be, as it is correctly rendered in the margin, “at the revolution of the year,” – Exo 34:22, importing, that at this season the year had revolved, and was beginning anew. So that this feast was the new year’s day, on which the people rejoiced in a grateful remembrance of God’s benefits, and implored his blessing for the future year. Lev 25:9
Reciprocal: Exo 12:16 – first day Lev 23:2 – the feasts Lev 23:35 – General Lev 23:39 – on the first Jdg 7:8 – trumpets 1Ch 23:31 – in the sabbaths Ezr 3:1 – the seventh Neh 8:2 – the first Neh 8:9 – This day Psa 81:3 – new Eze 20:12 – I gave Col 2:16 – or of the sabbath
Fuente: The Treasury of Scripture Knowledge
Lev 23:24. A sabbath Solemnized with the blowing of trumpets by the priests, not in a common way, as they did every first day of every month, but in an extraordinary manner, not only in Jerusalem, but in all the cities of Israel. They began to blow at sunrise, and continued blowing till sunset. This seems to have been instituted, 1st, To solemnize the beginning of the new year, whereof, as to civil matters, and particularly as to the jubilee, this was the first day; concerning which it was fit the people should be admonished, both to excite their thankfulness for Gods blessings in the last year, and to direct them in the management of their civil affairs. 2d, To put a special honour upon this month. For, as the seventh day was the sabbath, and the seventh year was a sabbatical year, so God would have the seventh month to be a kind of sabbatical month, on account of the many sabbaths and solemn feasts which were observed in this, more than in any other month. And by this sounding of the trumpets in its beginning, God would quicken and prepare them for the following sabbaths, as well that of atonement, and humiliation for their sins, as those of thanksgiving for Gods mercies.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
23:24 Speak unto the children of Israel, saying, In the {k} seventh month, in the first [day] of the month, shall ye {l} have a sabbath, a memorial of {m} blowing of trumpets, an holy convocation.
(k) That is, about the end of September.
(l) Or, a holy day to the Lord.
(m) Which blowing was to remind them of the many feasts that were in that month, and of the Jubile.