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I have acquired many articles on the “when” of the new moon. The articles in my possession are pretty much evenly weighed on all sides of the issue. There are those who believe a new moon is the first visible crescent of the moon, while others believe it is the conjunction of the moon with the sun that constitutes a new moon day. There are still others who although they use the conjunction, still wait a day, possibly two, before observing the new moon for certain reasons. I am not here to criticize which method you, the reader, may now use; or which method you think is the most scripturally accurate. There are some pretty good points on all sides of the issue. We will all

be on Yahweh’s time one day, as for now, let us take the scriptures, that which He has given us, and determine which method is most accurate.

Most fellow believers I have personally come into contact with over my years of studying Yahweh’s calendar, advocate a visual sighting of a crescent moon. They feel that this is the proper, scriptural way of determining exactly when a new moon takes place. Usually, the first verse one hears when presented this argument, is Deuteronomy 16:1; this verse is as follows:

The reasoning behind this passage is that the word translated as month in this passage is taken from the Hebrew word chodesh; the exact same word translated as new moon in various passages throughout the holy scriptures. Seeing that chodesh can be translated as new moon, and that the passage states very emphatically to “Observe ( or in their interpretation; look for) the new moon of Abib…” they conclude that because we are commanded here to observe or watch for the new moon, it must in fact be able to be seen.

There is however a problem with interpreting this verse in this manner. The problem encountered is found in the precise meaning of the Hebrew word translated observe, in this passage. If the word observe can only mean to visually watch for a particular object, I believe their argument would definitely be solid. However, if the Hebrew word translated as observe does not have to, or does not always mean to visually watch for something, the claim then becomes faulty, being that it is not conclusive. So… what is the Hebrew word here, translated as observe?

Notice, the primary definitions for the word shamar are to hedge about, guard, protect, and attend to. This obviously gives us a different outlook on what observe just may mean, in regards to the Deuteronomy passage. Unless the passage explicitly states that one must visually see the light of the moon, in order for it to, of a surety, be a new moon, we are left to believe that the passage is stating something else. In fact, when we read the passage through, just in the first part, we see exactly what is being commanded. Israel is commanded to guard or protect the new moon or month of Abib, seeing that this is when the Feast of Passover/Unleavened Bread is kept, which commemorates a great deliverance for the Israelite people. There is nothing certain in this passage that teaches visual observation is the determining factor for the new moon. The new moon of Abib can be guarded, protected, and attended to, without visually sighting a crescent moon.

I believe it would also be helpful for me to give other passages in scripture which use the Hebrew word shamar, but do not indicate that we must visually look for a certain thing. The emboldened word in these verses, is taken from the Hebrew word shamar.

As you can see, although the Hebrew word shamar can mean to visually watch for something, it is evident that it does not have to mean this. Thus Deuteronomy 16:1 should not be used as an attempt to prove a new moon must be a visible light.

Another passage of scripture, given by some to provide evidence that a visualization of the moon is necessary for there to be a new moon, is the passage in Genesis which mentions that Yahweh made two lights; emphasis on the word lights. They reason that if Yahweh made lights, the only a visual light can be used as the new moon.

While this appears to be sound logic, let us examine it in further detail. First of all, allow me to quote from a particular article which comments on this visibility belief.

The point to be made here is that the scriptures give us no instruction on having to visually see a crescent in order for there to be a new moon. Furthermore, a light begins to rebuild at the time of the moon’s conjunction with the sun. Just because the light cannot be seen by the human eye does not mean it is not there, just as if a tree falls in the forest with no one around, it obviously makes a sound; the fact that no one was able to hear the tree fall does not mean that a sound wasn’t made, it just means that no one was there to hear it! Immediately after the time of conjunction the moon begins to rebuild. The definition of rebuild is exactly what we find when we look at the Hebrew word from which the term new moon is taken.

Anyone should be able to discern that when an old moon ends a new moon begins. At what point then does an old moon end? It would have to be at its last stage of waning, just at the time immediately prior to conjunction; when the sun and moon cross paths. As soon as the moon crosses this path with the sun it begins to be chodesh/chadash; that is, rebuilding.

One dilemma we face however is this: The conjunction of the sun and the moon can happen at any time of the day; i.e. 10:00 p.m. or 10:00 a.m. etc. Seeing that this lunar/solar event does not happen at the precise time the day begins, how are we to determine which day is the day of the new moon? Do we observe the day the conjunction happens in? Do we wait until the next day or day after the next? I believe the answer can be found in scripture, however, before we touch on this, let me speak a little more about the idea of a visual new moon. Seeing that most believers I have personally met believe this to be the scriptural way for the new moons determination, I want to completely show why I have not chose to use this method. Please judge for yourself, scripturally and logically, and decide whether or not my statements are valid.

Usually, those who propose the idea of a visualization of the new moon give many reference works which tell us that ancient Israel went by the visual sighting of the new moon in the evening. One reference work I found to be somewhat intriguing, stated the following:

I find it interesting that what often goes overlooked by our visualization brethren is that this reference work tells us that little is known concerning just how ancient Israel determined the calendar up to the 2nd century A.D. (C.E. = common era). Therefore what are thy basing there statements on? It is very easy to say that Israel would wait for witnesses who had seen the moon, and then declare it to be a new moon, but it is an entirely different matter to prove that to be true. Interestingly enough, we find that another reference work tells us that although seeing the new moon was involved in declaring a new moon, calculation was also used.

We see here that to at least some degree calculations had to be made. In fact, even those who strongly advocate visualization as a must, sometimes keep a new moon day without ever seeing a crescent. This is due to clouds, haze, snow, rain, smoke, poor eyesight, etc. Therefore, they really cannot believe a new moon has to be seen in order for it to absolutely be a new moon. Although they do not like to admit to this, they must. I have seen many months where a moon had a definite possibility of being seen, yet due to certain natural circumstances visibility was impaired. What did those promoting visualization do; did they have month of 31 days? No; they simply began the next month without seeing the new moon. Why? They knew the light was there, without seeing it. This is exactly the point I want to make. I know the light of the moon is there after the time of conjunction. As a result, it is a rebuilding light.

A few paragraphs ago I mentioned that in order for a reference work to make a claim they must give sufficient historical documentation, or more importantly biblical evidence on this matter. This would prove that what they are claiming has some substance. I does not matter if one may give dozens of encyclopedia articles which claim something; the claims must be backed up by evidence. I have been shown only one historical document that interested me in regards to proving a visualization of the new moon. It is from the Jewish historian Philo; a very prominent Jew of Alexandria Egypt which lived before, during, and after the life of Yahweh-shua the Messiah. He speaks to some degree of the new moon in this manner.

This is definitely telling us that a new moon can be seen, but is it telling us that it has to be seen every single month of the year? Your answer would have to be an emphatic no. I have already shown that even the visualization brethren do not always see the new moon upon proclaiming the new moon. Philo would have definitely understood this as well. He seems to be an intelligent man when reading his writings. Nevertheless, we learn here, that at least in the days of Philo, if we accept his account, there were times when the new moon was able to be seen.

I must however show that Philo did know that an old moon indeed ended at the point of conjunction. If he understood this fact, then he would have also understood that a new moon began immediately after the point of conjunction. We see a mention of this where he writes…

This shows us that Philo did indeed realize that at the point of the moon’s conjunction with the sun an old moon ended; where an old moon ended a new moon began. Notice also what he states on page 25 of this particular translation of his works.

The beginning or new moon would come after conjunction. Conjunction being the time when the end and beginning of a lunation meet; thus Philo writes…

As we shall see, when placing all the statements Philo made concerning the new moon, one does not have to conclude that Philo meant for us to understand that a visualization of the moon was a must for determining when a new moon actually was. Thus, Philo’s writings, the only writings I have seen that come close to proving visualization, do not prove visualization is a necessity.

Seeing that we saw earlier how that the time of conjunction can be at any given hour of the scriptural 24 hour day, which day are we to observe as the new moon? First of all, we know by approved biblical example, that a new moon was calculated in advance. It does not matter what these men in scripture were actually calculating to be the new moon, the example shows that it was definitely known in advance what day the new moon would be. In I Samuel 20:18 we see that Jonathon said to David, “…Tomorrow is the new moon…” This phrase by itself shows us that people in ancient times knew in advance when the new moon would be; as one article mentions…

However, this being the case, the dilemma is still at hand; which day is kept? Before demonstrating the best possible, scriptural choices, I will now show why the choice of the day that the conjunction happens in is not the scriptural position to take.

Let’s say for instance that a conjunction happened right in the middle of the day, giving approximately 12 hours on either side of the day. This would mean that there would be 12 hours in an old waning moon, and 12 hours in a new waxing moon. It is not scriptural to use this day for various reasons. First, part of this day is actually in an old moon. Thus, if this happened to be the 1st or 7th month of the year, the festivals in that month would be calculated from an old moon. One may suggest that this is true, but then point out that part of that day is in the new moon as well. I do agree that this is the case, but the fact remains that the day began in an old moon. Therefore because it began in an old moon, the day must finish out its course until the following evening, when a new scriptural day begins. Second, this day does not fit the phrase in scripture, “the day of the new moon”. A day is defined in scripture as being from “…evening to evening…”. A new moon is defined by various Hebrew lexicons as meaning “a rebuilding”. Thus the day of the new moon is the first 24 hours (evening to evening) of the rebuilding. This could not be the day the conjunction happens in, seeing that some hours of the day were not in a rebuilding moon, but rather in an old waning moon. Thirdly, scriptures tell us that Yahweh is only light and that there is not any part of darkness in Him at all. Any darkness in Yahweh would make him not all light. Using this analogy, any oldness in a new moon day would corrupt the actual first official day of the new moon. The article, “Rules for the New Moon” also makes some interesting statements in regards to this issue.

Yet another reason to not take the day in which the conjunction happens can be found in examining a similar if not almost exact action in the heavens; this being the spring equinox. I believe the equinox is definitely the controlling factor to determine when the new year begins. And I do believe we should take the first new moon after the vernal equinox for the day of Abib 1. A few reasons for you to consider doing so are here taken from an article on the subject.

We could not take the month in which the equinox happened either, seeing that part of this month would be in the old revolution of the sun. Especially if the spring equinox occurred on, let’s say, the 22nd or beyond of the month. That would place the entire Feast of Passover/Unleavened Bread in an old year or revolution! We must wait for the equinox to transpire, and then take the new moon after, seeing it will be the first new moon of the year. Likewise, we must wait for the conjunction of the moon and sun to occur, and only then can we find the first official full day of the new moon; the first day of any given month.

The day of the new moon I presently observe is the first evening to evening after conjunction. If conjunction happens at 10:00 p.m., that would mean the following evening (app. 20 or so hours later) would be the first full 24 hour period of the rebuilding moon. However, even if a conjunction happened at 5:30 p.m. with only a short time till dark, I would still take the very next evening as the first official day of the new moon/rebuilding. After all, that’s exactly what this day is.

My reasons for choosing this choice I mentioned are based on what I feel at this present time makes the most scriptural and logical sense. There will be many times when the new moon is visible, but this visibility does not mean that the moon has to be visible every month of the year. Hopefully this will help in determining the scriptural way.

In scripture, the new moon is not categorized with the six working days. This is plain to see if we are willing to accept the bible for what it says.

I wholeheartedly feel that the passage in Ezekiel is evidence that the new moon was not classified as one of the six working days. Not only did the holy prophet Ezekiel understand the new moon as a day of worship, but so did the prophet Isaiah. Two points should be considered here. First, the only place they could obtain there belief concerning the new moon was from was the torah. In other words, they understood the new moon to be a day of worship by reading Yahweh’s instructions, or His torah. Second, to dispute with what each of these prophets very plainly declared, in each of their respective books, is actually not disputing with them at all, but it is essentially disputing with Yahweh Almighty. You see, Yahweh was actually the spokesman in both Ezekiel and Isaiah. The bible is firm in the fact that the prophets spoke not by their own will, but by the inspiration of Yahweh’s Holy Spirit.

Instead of using our finite minds and saying, “Well, I find nothing in the law commanding us to keep the new moons holy…”, we should go with the inspired understanding of Ezekiel and Isaiah, because we certainly know that they had an accurate knowledge of the new moon We, however, may be going on pre-conceived notions and biases. So, what exactly did Isaiah the prophet say concerning the new moon?

The saved of Yahweh will worship before Him on every new moon and Sabbath. This is not merely the new moon of the seventh month, which the ancient Jewish historian Philo specifies as the sacred moon, but this is each and every new moon throughout the year. As it says, “…from one new moon to another…” I believe we should take Yahweh’s word on the issue.

I would also like to point out another mention of the new moon by one of Yahweh’s inspired prophets. This mention is found in the prophetic book of Amos 8:4-6.

Why was it that the wicked could not sell corn (grain) on the new moon? Could it be because gainful employment or commerce was suspended on this day? I believe this to be the best possible interpretation. This is how the new moon was understood by the prophets. Although people have attempted to bypass the meaning of this verse, their understanding in no way parallels the understanding of the prophets. Question: would the greedy and wicked have wondered when the new moon would be over, if thy wished to sell a product to you?

Another passage which may indicate that the Israelites understood that Yahweh did not desire them to buy and sell on the new moon can be found in Nehemiah 10:29-31.

The words “…holy day…” in verse thirty-one, are taken from two separate Hebrew words. The words are as follows:

I believe we can conclude, when looking at the scriptures entirety, that the new moon is classified as a holy day; a day which is set apart and sanctified. Thus, this is one of the days Israel would not buy victuals on. The passage in Amos is an example of the Israelites not purchasing items on the new moon.

Because of what we have already covered in scripture, as well as other new moon passages, reference works, such as this, conclude the following:

In the book of Numbers 10 we find that Yahweh specifically instructed Moses on the making of two silver trumpets. These trumpets were to be for the calling of the assembly, and for the journeying of the camps. Yahweh then explicitly tells Moses that when they sounded with them, (both trumpets) the entire congregation was to gather together for an assembly, but if only one trumpet was sounded, the elders or rulers alone were to approach Moses.

An interesting fact to point out is that two trumpets were to be blown on the day of the new moon in addition to the burnt offerings that were commanded to be offered by Yahweh. This is seen in Numbers 10:10-14.

Two trumpets were blown on the day of the new moon, thus an assembly was in order.

I should point out here that there have been a few comments made concerning interpreting Numbers 10:10 in this fashion. It has been said that the sound of both trumpets on the new moon was merely the command to blow them over the burnt offerings on that day, and not for the sake of calling the assembly. However, let’s think about this for a moment. I do realize that the reference to the “…day of your gladness…” does not necessarily have to mean a festival occasion, but when it comes to the new moon I believe this is the only way to understand this. The reason I choose to interpret this passage as a commanded assembly on the new moon is because I see no other place in the law of Yahweh where Ezekiel or Isaiah could have obtained the idea of worship on a new moon. They must have gotten it from somewhere, if not here, where? Must we have a “Thou shalt worship on the new moon”; or can we learn by approved example and this passage in Numbers that worship was commanded on the day of the new moon?

Because of my interpretation of Numbers 10:10 I’ve been accused of trying to add to the law of Yahweh. I in know way or shape am trying to add anything to the law of Yahweh, I’m just trying to make logical sense out of the passages which clearly indicate a worship service on the new moon. If one chooses to ignore these passages, I can only wonder how they might one day answer Yahweh, when He calls all flesh to worship Him on the new moon… “…but Yahweh, I can’t find that in your Torah.” Are you willing to “enlighten” Almighty Yahweh of this?

We might also look to a few other passages which associate the new moon with the annual festivals as well as the weekly festival. These can be found in the books of Isaiah and Hosea.

In my previous studies to this booklet, I had concluded that at least the passage in Isaiah was identifying the new moon as one of the callings of the assembly. I felt that the phrase “…the calling of assemblies…” served to identify the celebrations of the new moon and Sabbath. Whether or not this is entirely accurate is not really the case, I can see it both ways. However, the new moon here in both texts is associated with annual feasts, and weekly feasts. This gives greater implication to the new moon as a festival, rather than merely a beginning point for each month of the year; most specifically the festival months. We see this time and time again throughout scripture, even though some seem to believe otherwise.

One verse, which may better fit the description of an appositive, can be found in the book of Ezekiel 45:17.

The phrase, “…in all the solemnities of the house of Israel…” could very well be identifying the feasts (yearly), new moons (monthly) and Sabbaths (weekly). The word solemnities in this passage, is taken from a certain Hebrew word which has the meaning of…

Is there any reason why the phrase “… in all the solemnities…” could not be identifying the three sacred times just mentioned? What would be left? The words feasts, new moons, and Sabbaths, as mentioned before, cover everything; the yearly, monthly, and weekly appointments. Whether or not this is true, this is still yet another passage associating the new moon with the festivals of Yahweh.

Another often overlooked passage concerning the new moon is found in the book of II Kings 4:18-23.

Here, the woman wanted to go and visit the man of Yahweh, and her husband asks why; seeing it was not the new moon day or the Sabbath day. This shows that on new moon’s and Sabbath’s people generally consulted prophets or holy men. Commentator Albert Barnes correctly comments on this passage when he states:

Consulting the prophets was not generally done on the ordinary working days, as the husband’s question implies. This again shows what we know already from the rest of scripture. The new moon and Sabbath are separate from the six working days; it is just a matter of whether or not we will accept supernatural inspiration.

One final passage, associating the new moon with the annual and weekly feasts is found in the New Testament writings, in the book of Colossians 2:16.

There is a digression of events mentioned here in regards to special times. We have the holy day(s), these were to be observed yearly. We have the new moon(s), these were to be observed monthly. Then we have the Sabbath(s), with nothing left but the weekly observance.

This passage teaches us not to let anyone outside the body of Messiah, judge or condemn us for our respect towards the special days of Yahweh. One of these special days is: yes, the day of the new moon; it would do us good to take heed to this command from the Apostle Paul.

When studying scripture we should be aware that we learn things not only by a direct “thou shalt” command, but also by approved scriptural example. In this study of the new moon we have learned the following things by perusing the passages in scripture which speak of a new moon.

In addition to this we might add that a special meal may be in order on the new moon; this is evident in the account of I Samuel 20. We should also point out that there is an approved example where Israel indeed did come together in convocation on the new moon in the eleventh scriptural month.

I should also point out this in closing: the new moon is not on equal footing with the Sabbath. We see this to be the case in finding certain actions which took place on the new moon, which would have been unlawful on Sabbath. These actions are as follows.

While certain actions could be done on new moons that could not be done on Sabbaths, this does not decrease the amount of importance we have seen the scriptures place on the day of the new moon. All of Yahweh’s appointments or Sabbaths do not have the exact same restrictions. For instance both the weekly Sabbath and the Day of Atonement are designated by the Hebrew word shabbath in scripture. However the Day of Atonement restricts eating, whereas the Sabbath does not. The different restrictions or requirements does not negate the fact that both times are holy, and are designated by Yahweh as shabbaths. All of Yahweh’s appointments are by extension Sabbaths, but there is in actuality only one Sabbath day. As we have seen, the new moon does in fact have certain requirements that are equal with the Sabbath.

Yahweh has blessed my family and I abundantly since we began to observe the new moons according to scripture. We have been ridiculed by some, but most response has been positive. We have also found that there are many students of scripture who feel the same as us on this subject. I cannot, with a clear conscience, ignore the passages in the bible indicating a distinction between the new moon and the working days, and the association between the new moon and the annual/weekly Sabbaths. Hopefully this booklet will bring further unity in the body of Messiah, rather than cause more division. My hope is for everyone to thoroughly study the subject through, laying aside all biases and previous beliefs. If by some chance this booklet does cause division now, we will one day be on the same page, according to Yahweh.

Answering Arguments against New Moon Celebration

There have been a few objections given to those who feel that followers of the Messiah should celebrate the new moons as a special day to Yahweh. These arguments will now be answered to the best of my ability that Yahweh has given me. More objections will be encountered, as is the case with any controversial topic. We should all keep an open mind, and choose the best scriptural choice.

There is no record of a new moon being celebrated prior to Moses.

While this is a true statement, what does it prove? There is also no record of any person celebrating the weekly Sabbath day prior to Moses. The first instance where we have concrete record of Sabbath observance, by people, is found in the sixteenth chapter of Exodus. The same is the case with the annual festivals of Yahweh. The first recorded celebration of an annual festival is found in the twelfth chapter of Exodus; this being the Passover/Feast of Unleavened Bread.

One may argue that the Sabbath was kept by Yahweh in the book of Genesis 2:2-3. However, this proves nothing as to its observance by humans; nothing at all. The case remains that there IS NOT A SINGLE RECORD UNTIL EXODUS 16 that the Sabbath was celebrated by people/humans. For one to not celebrate the new moon because of this argument, would only be consistent if one also did not celebrate the weekly Sabbath.

However let’s examine the possibility of both scenario’s being accurate. What if the Sabbath and new moon were not a part of Yahweh’s law until the time of Moses, does this mean that they are not a part of Yahweh’s law now?

Galatians 3:19 is sometimes incorrectly used to say that any law not in existence in the days prior to Moses has now been abolished under the New/Renewed Covenant. However, the context of the third chapter of Galatians is teaching us that the law in question is the entire law WRITTEN IN TABLES OF STONE. Under the New/Renewed Covenant of Yahweh, the law is not merely written on tables of stone, but is also written upon Israel’s hearts and minds (Hebrews 8:7-10).

We know of a surety that both the Sabbath and the new moon were kept by the early assembly because of the passage in Colossians 2:16-17.

This passage urges believers in the Messiah to not let any man judge them in their respect to the holydays, new moons, and Sabbaths. It was the false teachers of of verses 4, 8, 18, and 22 that were imposing there judgment and tradition upon the items mentioned in verse 16. You must understand verse 16 within the context of these verses.

The blowing of the silvers trumpets was to be done over burnt offerings.

While many people have recognized that the book of Numbers (10:10) is a command for Israel to assemble on the new moons; as well as passages such as I Samuel 20:5, 18, II Kings 4:23, I Chronicles 23:31, II Chronicles 2:4/8:13 being examples of obedience to the command in Numbers, they still may insist that because we have no burnt offerings to offer on the new moon we cannot blow trumpets over these offerings, and can thus not assemble. This argument has in fact been used by at least on individual I am aware of.

However, this argument can be put to rest quite easily by recognizing that burnt offerings were to offered on the weekly Sabbath, as well as trumpets sounded. Are we to no longer observe Sabbath because of these reasons? At least the author with this objection doesn’t believe so.