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The term has three Biblical connotations: (1) the monthly festival (Eng. VSS generally “new moon,” as LXX); (2) the day, as a chronological point of reference (Eng. VSS, LXX usually “month,” but RSV occasionally “new moon,” e.g.,
The importance of the new moon lies in the fact that it is usually easily observable, whereas the night of full moon is not so readily determined, and partly in a sense of relief at its appearance, quickened by superstition and mythology (Nilsson, 151ff.; Dalman, Arbeit und Sitte, 10ff.). Thus the new moon was traditionally marked by feasting in the local community, accompanied by religious ceremonies. When David did not appear at Saul’s table for such an occasion, the king assumed that ritual impurity was the reason (
In a more sophisticated society, such holidays can be irksome; Amos satirized the preoccupation of money-grabbing merchants fretting against the interruption of their activities; preoccupation which knew no scruple as to how profit was made (
Date reference point. A day within a month is identified with reference to ḥoḍesh (not yeraḥ), using the lameḏ of reference; or, rarely, beṯ (e.g.,
Lapse of time would naturally be reckoned in new moons just as years were counted by New Year days (see Nilsson, 9ff., “pars pro toto” theory).
Observation. The moon’s synodic period (from conjunction to conjunction with the sun) is not an exact number of days, and the angle of its path to the horizon changes with the seasons; so its reappearance could not be predicted with complete certainty. This may explain the two-day feast of
P. Nilsson, Primitive Time Reckoning (1920); J. Morgenstern, HUCA I (1924), 13ff.; G. Dalman, Arbeit und Sitte in Palastina I (1927); VetTest 5 (1955), 37ff.
International Standard Bible Encyclopedia (1915)
See Astrology, sec. I, 6; ASTRONOMY, sec. I, 3, (1); FASTS AND FEASTS.
See New Moon; Fasts and Feasts.