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 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.

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.