Tishri is the seventh month, coinciding with the beginning of autumn, and some biblical phrases have led scholars to treat its new moon as a second New Year, the start of a civil or secular year alongside the sacred year that begins with Abib 1. Ezekiel 40:1 ("the head of the year") is dated to the tenth day of the month, which Judaism identifies as Tishri and the Day of Atonement, and Jews today use rosh hashana for the Feast of Trumpets on Tishri 1. Exodus 23:16 and 34:22 place the Feast of Ingathering (Tabernacles) at the "end going out of the year" or the "turn of the year." Each of these indications can be disputed. Ezekiel 40:1 does not name the month, and the prophet consistently uses the Babylonian reckoning with a spring New Year, so "head of the year" points to the tenth day of Abib, making Abib 1 the true rosh hashana. Tabernacles falls at the end of the agricultural year, and the context concerns Israelite farming, not a calendar. Surrounding cultures may have begun their year in Tishri, but Israel kept an Abib 1 New Year according to God's clear statement in Exodus 12:2. Grounded in that definition verse, the apparent Tishri New Year evidence is explained and set aside.

Tishri, the seventh month of the sacred calendar (September/October), is the anchor of the year of release (Shemitah) and the Jubilee. Exodus 12:2 defines Abib as the start of the sacred calendar year, but it does not define every year in Scripture. Sabbatical and Jubilee years belong to a secondary agricultural year that runs from Tishri to Tishri. The Jubilee trumpet sounds on Tishri 10, the Day of Atonement, and a trumpet announces what is happening at that moment. So the Jubilee begins on Atonement and ends the day before the next one, on Tishri 9. The 49th year, and every year counted back from it, likewise begins on Atonement. The 50th year overlaps as the first year of the next cycle, as the Pentecost count does. The agricultural facts agree. Sowing of grain begins in the fall, and the early and latter rains frame the year. Beginning the land Sabbath in Abib would contradict Scripture on six years of sowing, on food from volunteer growth, and on six years of pruning. Because the year of release starts on Atonement, the Feast of Tabernacles falls early in it. Deuteronomy 31 therefore commands that the law be read at the Feast just after the year begins, "at the end of every seven years," meaning within the seventh year. Deuteronomy was read at the wrong Feast because the year of release was mistimed. The Jewish civil New Year on Tishri 1 arose after the Babylonian exile through syncretism. Christ's ministry likely began with the Jubilee proclamation of Luke 4 in the fall, on Tishri 10.

The Calculated Hebrew Calendar places its postponements around the first of Tishri, for two reasons. The first is astronomical. In the fall the moon is usually farthest from the earth, so the first faint crescent takes longest to appear after the actual conjunction. Normally the crescent shows about sixteen to eighteen hours after conjunction, but in the fall it can take as long as sixty hours. Placing the adjustments at the start of Tishri therefore reflects real wisdom about the heavens. The second reason is biblical. Exodus 16 and the preparation day require that a day of preparation precede a holy day or weekly Sabbath. The postponements keep Sabbaths from falling back to back, as in a Friday/Saturday or Saturday/Sunday combination. The Encyclopedia Judaica says the Jews placed the postponements where they were most "convenient." That word means fitting, right, and proper, not easy, and the placement is an act of mercy. The Sabbath and the feast days are times of feasting, not privation, and a day to prepare lets everyone enjoy them. The Bible gives no rules for postponements, and it does not say Tishri must mark the turning of the year, since the Bible speaks only in generalities. The Jews are the caretakers of these rules, and God oversees their caretaking.

In the days of Nehemiah, the month of Tishri, the Hebrew seventh month, marked the beginning of the fall holy days with a significant gathering of God's people. On the first day of Tishri, all the people assembled as one in the open square, and Ezra the Scribe read aloud from the Book of the Law during the Feast of Trumpets, from morning to midday. The reading and explanation of the law deeply convicted the people, leading them to repentance and obedience as they prepared to keep the Feast of Tabernacles in temporary booths, experiencing very great gladness. On the twenty-fourth day of Tishri, just two days after the Last Great Day, the children of Israel remained together, fasting and repenting as a group, humbling themselves before God. This powerful example from Tishri in Nehemiah's time shows a commitment to act on the inspiration received during the holy days, turning conviction into concrete spiritual growth.

The Hebrew calendar originally marked the first day of Tishri, also known as Ethanim, as the beginning of the year. At the time of the Exodus, God shifted the sacred year's start to the first day of Abib or Nisan, yet the civil authorities retained Tishri 1 as the new year's first day, making Tishri the seventh month in the sacred calendar after Exodus 12. Significant events tied to Tishri 1, now celebrated as the Feast of Trumpets, include the day Noah opened the covering of the ark to find the earth dry, as recorded in Genesis 8:13. This event symbolizes a release from confinement and the start of a new life, paralleling the future liberation of God's sons from physical bodies into spirit at His appointed time. Additionally, Psalm 81:1-4 connects Tishri 1 to Joseph's release from prison and elevation to prime minister, marking it as a day of historical and prophetic importance, reflecting God's saving power and the promise of deliverance.