Meaning of MOON

The main night light (Gen. 1:16; Ps. 136:9), which serves as a guideline for measuring time, and its division into months, for setting the date of the Passover and the annual festivals (Gen. 1:14; Ps. 104:19; Eclos. 43:6, 7; Ant. 3:10, 5).

Most of the nations with which the Hebrews came into contact were worshipers of the moon. Ur of the Chaldeans, from which Abraham came forth; Haran, where he stopped for a time, and where Jacob lived for twenty years, were known centers of this cult. In Canaan, Abraham's neighbors practiced it, and the Egyptians sacrificed a pig during the full moon (Herodotus 2:47).

When the Assyrians and Babylonians invaded Palestine, the Hebrews once again came into contact with peoples who placed the moon among their main deities. At this time, moon and star worship deeply infiltrated Israel (2 Kings 21:3; 23:4, 5; Jer. 7:18; 8:2).

Kisses were sent to the moon (Jb. 31:26, 27), incense was offered to it (2 Kings 23:5). In pagan temples it was frequently represented under the symbol of the Crescent, or by a human-looking statue.

The sublime spirituality of Jehovah's religion kept this paganism in check. The sun and the moon had been created by the God of Israel to provide light to the earth and were useful to men for measuring the times.

The pagans believed, for their part, that the various aspects of the moon due to atmospheric circumstances and the laws of astronomy foreshadowed political events. The prophets demonstrated the folly of such predictions (Is. 47:13).

On the other hand, the Hebrews seem to have believed in the influence of the moon on the body and health. There are many people in tropical areas who hold this opinion. In any case, verse 6 of Psalm 121 gives certainty to the believer that God is above all creation, that his will surpasses all possible external influences.
New Moon.

Since the months were lunar, the new moon marked their beginning. That day it does not seem that there was an assembly, but no additional offerings were made (Num. 28:11-14), trumpets were blown (Num. 10:10; Ps. 81:3), work ceased (Am. 8:5 ), the time could be devoted to religious teaching (2 Kings 4:23, Ez. 46:1, 3); was set apart with joy (1 Sam. 20:5; Jdt. 8:6).

Like the seventh day, the seventh month was holy and fell under the Sabbath law. In addition to all the other festivals, the new moon was also celebrated on its first day (Lev. 23:24, 25, Num. 29:1-6). After the exile, this festival became that of the New Year.

The religious year began in spring (Abib or Nisan, March/April), and its seventh month coincided with the first month of the civil year, which began in Autumn (Tisri September/October). The date of the new moon was computed from an early period (1 Sam. 20:5, 18).

Babylonian astrologers waited for the appearance of the star to determine its appearance. According to the Talmud, the Sanhedrin met seven times a year on the 30th day of a month. Located on the heights around Jerusalem, some observers watched and pointed out the appearance of the faint edge of the just waxing new moon.

The Sanhedrin then pronounced the word "M'kuddash" (consecrated); Thus began the first day of the new month, which followed the 29th day of the previous month. If there were clouds or fog that day it counted as 30 and the new month began the next day.

The appearance of the new moon was announced by a bonfire on the Mount of Olives; Bonfires were then lit on other peaks, spreading the Sanhedrin's pronouncement with great speed. It is said that the Samaritans lit fires in advance, in order to mislead the Jews. For this reason, bonfires began to be replaced by messengers.