In Joshua 5, the Israelites, having crossed the Jordan, ate the produce of the land. However, this produce did not qualify for the Wave Sheaf offering as it was not from their own labor or land, but from the stranger's hand, bearing corruption. The offering had to be first fruits from their harvest, sown in their fields, and accompanied by specific sacrifices at the Tabernacle, which was not yet established. It took seven years after Joshua 5, as seen in Joshua 21:43-45, for the land to be possessed with rest from enemies, allowing the centralization of worship and proper offerings. There is no mention of a Wave Sheaf offering or any sacrifices in Joshua 5, confirming they could not make such an offering within God's law. Furthermore, using this produce would have symbolically misrepresented the pure, sinless Christ, as it would suggest an origin from corrupt, pagan sources rather than the holy covenant people. Thus, Joshua 5 cannot be used to establish a precedent for a Saturday Passover followed by a Wave Sheaf Sunday, as there is no credible evidence to support such a claim or to create an exception to the consistent counting method for Pentecost.

Joshua 5 provides a historical account that some reference to suggest modifications to the count to Pentecost when Passover coincides with a weekly Sabbath. In this chapter, the children of Israel crossed the Jordan River on the tenth day of the first month, as recorded in Joshua 4:19, and likely began circumcising the males on the eleventh day, though this timing is not definitively stated. Joshua 5:10-11 notes that Israel kept Passover and ate the produce of the land, unleavened bread and parched grain, on the day after Passover. However, there is no explicit mention of the specific date or day of the week this Passover occurred, nor is there evidence of a wavesheaf offering being made. The absence of such an offering, if true, challenges assumptions about a wavesheaf ceremony on the first day of Unleavened Bread. Furthermore, the grain consumed by the Israelites was not sown by their own labors, as required by God's instructions in Exodus 23:16 for the Feast of Harvest. This disqualifies it from being an acceptable wavesheaf offering, as it did not meet the qualifications God established for a holy people. Additionally, God's commands in Deuteronomy 12 strictly prohibit the erection of altars for normal ceremonial worship until the land was conquered and the central sanctuary, the Tabernacle, was set up at a location chosen by Him. This did not occur until seven years after crossing the Jordan, when the Tabernacle was established at Shiloh, as noted in Joshua 18:1. Thus, no wavesheaf ceremony or accompanying sacrifices could have been performed at the time described in Joshua 5. The account in Joshua 5:10-11 offers no clear evidence to support the idea that Passover fell on a weekly Sabbath, nor does it provide a basis for altering the count to Pentecost from the day following the weekly Sabbath within the Feast of Unleavened Bread, as firmly set in Leviticus 23:15-16.

In Joshua, Chapter 5, significant events unfold as the Israelites enter the Promised Land, shedding light on the timing and circumstances surrounding their observance of key rituals. The chapter records that the Israelites kept the Passover on the plains of Jericho, and on the day after, they ate of the produce of the land, including unleavened bread and parched grain. This act of eating local food marks a transition, as the manna, which had sustained them for forty years, ceased on that very day. However, there is no mention of a Wavesheaf offering being made, nor any indication of the specific days of the week, such as whether the Passover fell on a weekly Sabbath in that year. The timing of these events raises questions about whether this Passover was the standard one in the first month or the second Passover, as outlined in Numbers 9:11. The mention of unleavened bread does not necessarily tie the event to the Feast of Unleavened Bread, as such bread could simply indicate a meal prepared in haste, a practice also associated with the second Passover. Additionally, the circumcision of the Israelite men, which occurred prior to the Passover after crossing the Jordan on the tenth day of the first month, suggests a logistical and recovery timeline that may not align with the first month's Passover on the fourteenth day. The process of circumcising an entire nation with flint knives, followed by necessary recovery time, supports the possibility that this was the second Passover in the second month, especially when coupled with the timing of the manna's cessation, which began in the second month forty years prior. Furthermore, the grain consumed by the Israelites was likely from the east side of the Jordan or local produce, not from crops they had cultivated themselves. This raises the issue of whether such grain, which cost them no labor, could be acceptable as an offering to God. The narrative indicates that the fields near Jericho belonged to the Canaanites, and God's command to destroy everything in the city, except for specific exceptions, suggests that produce from outside their own labors would not meet the requirements for a firstfruits offering. Thus, the eating of the land's produce in Joshua 5 simply denotes the source of their food, not the performance of a Wavesheaf offering, which appears neither required nor possible under the described conditions.

In Joshua, Chapter 5, the children of Israel camped in Gilgal and kept the Passover on the fourteenth day of the month at twilight on the plains of Jericho. They ate of the produce of the land on the day after the Passover, consuming unleavened bread and parched grain on that very same day. Subsequently, the manna ceased on the day after they had eaten the produce of the land, and the children of Israel no longer had manna, but ate the food of the land of Canaan that year. There is no mention of the Wavesheaf being offered during this time. The assumption that the Wavesheaf would have been offered due to Joshua's faithfulness is not supported by the events recorded, as the phrase "when you come into the land" from related instructions does not necessarily mandate an immediate offering upon entering the land. Instead, this phrase indicates a general condition of being in the land, often modified by other requirements such as possessing and dwelling in the land or offering only what comes from their own labors. Thus, Joshua and the Israelites were not required to make the Wavesheaf offering in the specific context of Chapter 5, as additional conditions for such offerings were not yet met. This chapter does not provide evidence for the idea that Wavesheaf Day and the beginning of the harvest could fall on a holy day, but rather serves as a reminder to consider the entirety of God's instructions in understanding His will.

In the discussion of counting to Pentecost, Joshua Chapter 5 is referenced as a point of contention regarding the timing of the Wavesheaf offering. Some interpretations suggest that this chapter implies the Wavesheaf was offered on a holy day, though it is not explicitly recorded. However, this view is challenged by the understanding that the Wavesheaf offering is tied to the harvest, which should not occur on a Sabbath or holy day due to the prohibition of servile work. The notion that the Israelites in Joshua 5 were forced to harvest on a holy day to avoid starvation is questioned, as it implies a lack of provision from God, who consistently provided for His people. Instead, it is emphasized that God did not require the profaning of a Sabbath, as the Israelites had resources from the east of the Jordan. The reliance on Joshua 5 to justify placing the Wavesheaf offering within Unleavened Bread is seen as uncertain and unnecessary, given the clear instructions in Leviticus 23 and Deuteronomy 16 to count from the day after the weekly Sabbath within Unleavened Bread.