«Is the new moon the full moon ? For hundreds of years, people have accepted the first visible crescent of the Jews as the announcement of the new ...»
Is the new moon the full moon ?
For hundreds of years, people have accepted the first visible crescent of the Jews as the
announcement of the new month in Scripture. We have not found this to be the case, rather, this
practice was picked up in Babylon. However, there is now a growing movement that says that
the full moon is actually the new moon. We will address this issue in this study.
The phrase first of month or new moon is from the Hebrew word Chodesh (Strong’s H-2320) and is used 279 times in Scripture. The term full moon (Hebrew word, Keseh, Strong’s H-3677) is used all of twice Scripture. Chodesh is sometimes used to mean month, but often it is used to indicate the new moon (first day of the month).
Chodesh comes from a root word (H-2318) that means to rebuild. From the full moon phase, the moon is torn down, not rebuilt. I have a hard time believing that the Father would tear down (figuratively) the moon and tell Israel that it was in reality being rebuilt.
Gesenius’ Lexicon says this about the word full moon translated from the Hebrew word kese or keseh, H-3677: “ Proverbs 7:20 and Psalm 81:4, [it is actually Psalm 81:3 in the KJV] the full moon;...according to Isa Bar Ali (concerning whom see Pref. to smaller Hebr. Germ.
Lex. p. xviii) is the first day of the full moon, also the whole time of the full moon, and so it is often used by Bar-hebræus and Ephraim Syrus. The etymology is not clear to me, for it is not satisfactory to say that it is so called from the whole moon being then covered with light (from the root ). [The Hebrew root is Strong’s H-3680]. Verbs of covering are often applied in the sense of hiding or covering over, but never, as far as I know, to that of giving light.” Gesenius does not understand why this word is translated as it is because the root/etymology of this word means to cover up (wholly covered), conceal or hide, not FULL of light. Apparently, this word that has been translated as full moon has been mistranslated; it should be fully covered or DARK of the moon. I’m not sure if you’ve considered it, but it is VERY difficult to hide a full moon. You may have cloud cover, but someone somewhere is going to see that thing for sure. I had not seen Gesenius’ commentary before. His confusion over the use of this word is priceless.
Some say that the moon did not exist until the 4th day of creation, and then YHVH was forced to create a 4 day old moon, since time on earth began 4 days earlier. Look at Genesis 1:1 again.
Everything in the heaven and everything on earth was spoken into existence in Genesis 1:1.
From that point on, He just moved everything around to His liking. For the fourth day of creation, the word Moses used was “made” (asah) which does not necessarily mean created from scratch. It means advanced upon or appointed. For instance, He appointed (asah) the moon for seasons. Psalm 104:19. Here thefull moon as new moon suffers a total kill shot. In this model, the Father is forced to “create the moon from scratch” four days past full. Sure, He could do that, but why should He have to? The moon is part of His clock, time on earth began in Genesis 1:1. In the model see written in Scripture, Genesis 1:1 proves the dark of the moon as new moon as darkness covered everything.
Here is a short study from a friend of mine. According to Bro. Matthew, Psalm 81:3 has been misunderstood and makes a compelling case for those who have accepted the full moon as new moon to reexamine their position.
Is the Full Moon the New Moon?
Ministers of the New Covenant / 3470 Hightower Tr. / Conyers, GA 30012 Contacts: 770.860.0705 / firstname.lastname@example.org There is a belief among some brethren involved in understanding YHVH’s correct calendar that the new moon is in actuality the full moon. They believe that both the conjunction and the first visible crescent of the moon have nothing to do with the beginning of a new month. This short article will examine the points they give, and show why this teaching is not scriptural. We ask all brethren to diligently consider our conclusions, and let the scriptures be your final authority.
The passage given most often by the “new-full moon” advocates can be found in the book of Psalms 81:3-6. In the American Standard Version of the Scriptures it reads as
3 Blow the trumpet at the new moon, At the full moon, on our feast-day. 4For it is a statute for Israel, An ordinance of the Almighty of Jacob. 5He appointed it in Joseph for a testimony, When he went out over the land of Egypt, Where I heard a language that I knew not. 6I removed his shoulder from the burden: His hands were freed from the basket.
The scriptural “evidence” they give from this passage is that:
1. There is no conjuncting “and” in between the phrases new moon and full moon
2. Verse three closes by saying on our feast-day not days.
3. This plainly identifies the new moon as the full moon, thus the full moon is the first day of any given scriptural month.
First of all, is there a conjunctive “and” between the phrases new moon and full moon?
No, there is not. However, what has been overlooked is that the Hebrew word translated new moon can also be translated as month, and is many times in Scripture.
The Hebrew word is defined by SEC (Strong’s Exhaustive Concordance) as follows:
H2320 / kho'-desh / From H2318; the new moon; by implication a month:—month (ly), new moon.
Also notice a few times in Scripture where the word chodesh has been translated month.
And the people came up out of Jordan on the tenth day of the first month, and encamped in Gilgal, in the east border of Jericho. [Joshua 4:19] As you can see, both of these passages, along with a host of others, translate the Hebrew word chodesh as month. Notice also that these passages refer to the 17th day of the chodesh, and the 10th day of the chodesh. In further examination of Psalms 81:3-6 we shall see that it refers to the 15th day of the chodesh. This is because the passage in Psalms 81:3 could be rendered as “…blow the trumpet at the new month, at the full moon…”, similar to the rendering of the New English Version of the Bible.
Blow the horn for the new month, for the full moon on the day of our pilgrim-feast, this is a law for Israel, an ordinance for the Almighty of Jacob. [Psalms 81:3-4] This would allow the passage to be understood as blowing a trumpet on the first day of the feast of unleavened bread, and this is further seen from the context of the passage.
Psalms 81:5 shows that YHVH went out through the land of Egypt, verse 6 shows that YHVH removed Israel’s shoulders from the burdens, and hands from the pots. What this is saying is that the full moon was the day when Israel was delivered from Egyptian bondage. What day was Israel delivered from bondage?
And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians. [Numbers 33:3 KJV] Numbers 33:3 tells us that Israel was delivered from Rameses on the 15th day of the first month (chodesh); Psalms 81:3-6 tells us that Israel was delivered from Egypt on the day of the full moon. Thus the 15th day of the month has to be a full moon, and not a new moon. Psalms 81:3 is to be understood as saying to blow up the trumpet in the first month or feast month on the day of the full moon.
However, is the passage in Psalms merely speaking of a singular man named Joseph?
Seeing that it plainly says that YHVH appointed this in Joseph, one might conclude the children of Israel are not in the picture here. Let us notice the full context of the passage.
First I should point out that the previous chapter, chapter 80, uses the name Joseph in a similar fashion as Psalms 81:5.
Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that sittest above the cherubim, shine forth. [Psalms 80:1] 3 The name Joseph here refers to the nation of Israel as seen by the statement directly before it. YHVH is the Shepard of Israel or of Joseph. Thus Joseph is a name that can refer to the entire nation of Israel collectively. This is exactly the case in Psalms 81. In looking at the entire context we can be assured that the Israelites deliverance from Egypt on the 15th day of the month is what is being spoken of, and that the passage in no way refers to the singular man Joseph.
Thou calledst in trouble, and I delivered thee [the same people he delivered in verse 6]; I answered thee in the secret place of thunder; I proved thee at the waters of Meribah [Israel was proved at Meribah – Ex. 17:1-7]. Selah Hear, O my people, and I will testify unto thee: O Israel, if thou wouldest hearken unto me!
There shall no strange mighty one be in thee; Neither shalt thou worship any foreign mighty one. I am YHVH thy Almighty, Who brought thee up out of the land of Egypt [This happened to Israel – Ex. 20:2]: Open thy mouth wide, and I will fill it.
But my people hearkened not to my voice; And Israel would none of me. So I let them go after the stubbornness of their heart, That they might walk in their own counsels. Oh that my people would hearken unto me, That Israel would walk in my ways! [Psalms 81:7-13] The terms Israel (vs. 4), Jacob (vs. 4), Joseph (vs. 5), his (vs. 6), thou and thee (vs.
7), and my people (vs. 8), are all referring to the same subject: the nation or people of Israel. YHVH’s statute and law (of the full moon festival – unleavened bread and tabernacles) was ordained when he delivered them on the full moon; the 15th day of the first month (Num. 33:3) Let me briefly add that even if the passage is speaking dually about both the nation of Israel and the singular man Joseph it does not prove anything for the “new-full moon” advocates. The same exegesis of the text stands firm;
that is, the full moon is the 15th day of any given month on YHVH’s calendar.
Even further evidence is found in consulting the word translated as feast or festival day
in Psalms 81:3. The word is defined by SEC as follows:
H2282 / khag, khawg / A festival, or a victim therefor:—(solemn) feast (day), sacrifice, solemnity.
In studying the passages in the Scriptures which use the Hebrew word chag, you will find that in reference to YHVH’s appointed times, it refers to a pilgrimage festival. In Scripture there are three pilgrimage festivals (Exodus 23:14-17). These three pilgrimage festivals or chag’s are identified as the feast of unleavened bread, the feast of weeks, and the feast of tabernacles. The first day of any given month is never identified as a pilgrimage feast or chag. Thus Psalms 81:3 is not referring to the first day of a month, but rather the 15th day of a festival month; specifically the 1st and 7th months of YHVH’s calendar. I might also add that the Companion Bible footnote on Psalms 81:3 under the heading “day” states that “Some codices with two early printed editions, Aram. And Syr. read ‘days” (pl.): i.e. festivals.”
End of Bro. Matthew’s study.
Friend, if we are going to be “right”, we must rightly divide the Word of Truth… Exodus 12:2 (KJV) This month shall be unto you the beginning of months: it shall be the first month of the year to you.
The word for month above is chodesh, and means new moon, not necessarily month (as we understand the word). Let’s carefully examine what Strong’s says regarding this word.
2320. Chôdesh, kho′-desh; from 2318; the new moon; by implication a month:--month(ly), new moon.
Let’s follow the link… 2318. Châdash, khaw-dash′; a primary root; to be new; causatively to rebuild:--renew, repair Again, here’s the rub—the root means to rebuild, so if the month begins at the full moon, then the word should mean decrease, or tear down, because the moon wanes from that point, it does not wax. However, from the words of Scripture, the new moon is indeed rebuilding. There was always a full moon the night of Passover, announcing the 15th day of the month. It is hard to have a full moon at the beginning of the month and another 14.5 days later.
The new moon days are a third category of day (evidence forthcoming). They are completely distinct from the common work week and Sabbath. The only lunar phase that is distinct from the common work week (which is illuminated) is the dark days. The dark days after the 4th Sabbath (either 1 or 2) comprises the new moon celebration, otherwise, the new moon is not distinct; it looks like any other day.
Remember, the sun tells you when a new day begins, but the moon tells you which day it is.
Some who accept the full moon as new moon believe so because it is their thought that the Father would not have Israel leave Egypt on the 15th of the month, during a full moon, pointing out that Israel could not hide. Clearly, that the Egyptians would follow Israel out of town was part of the Father’s plan. It did not matter whether there was a full moon out or not. How are you going to hide the foot and hoof prints of 3 million people and probably that many animals in the desert sand? A blind man could have followed those tracks. This whole episode was to show Israel the power of Yah. You can walk out of Egypt under a full moon after robbing them blind and they STILL will not be able to touch you even though they pursue you with horse drawn chariots. The Father was not trying to hide Israel. They were bait.
5 How could there ever be two days of new moon celebration if the full moon was the new moon?
There is a two day new moon celebration in I Samuel 20 and Acts 20:5-7. Of course only one was the first day of the month, but there were two dark days that month, clearly a 30 day month.
The 29th was the last Sabbath, followed by day 30 and day 1, both dark days. There is only one full moon even though it looks full for 3-4 days sometimes. And even then, which of those 3-4 days are the 1-2 new moon days? Only the Dark Days solve for this dilemma.
The model I present does not need logic or speculation. I just present the evidence. All of it.