The reason for these studies is to show how Christianity has fallen into what my Rabbi calls the “Lullaby Effect” (Read the “Rock A BABY IN THE TREE TOP”). As a hint, pay attention to the caps.

I would like to present as evidence in a court of law, “Heaven and Earth,” that the algebra does not add up. The verse in the Christian Bible says: “Christ died for our sins according to the Scriptures, and that he was buried, and that he was raised on the third day, according to the Scriptures” (1 Cor 15:3–4).

Gage, W. A. (2011). Milestones to Emmaus: The Third Day Resurrection in the Old Testament (p. iv). Warren A. Gage.

This verse does not exist in our Tanach, and I will prove it to you over the next 30 lessons. My goal is not to prove that I am right and you are wrong. Rather, it is to help you and me understand why we are on different paths regarding our Tanach. The sources do not belong together. So let us reason together, my friend.

My goal is to help the world understand one thing. We, the Jewish people, have been, throughout our history, a light to Hashem. Hashem is everyone’s Father and breathed his lifeinto them. They were made good, special, and unique, with a purpose, and Hashem needs them to show Himself in the world. Hashem needs you, my friend.

The”Lullaby Effect”

Warren Gage continues his pattern of identifying “third day” episodes as typological previews of resurrection: deliverance from imminent death threat on or after three days. In Joshua 2, Joshua sends two spies into Jericho. Rahab the prostitute hides them on her roof under flax stalks when the king’s men come searching. She lowers them by rope through her window (her house is on the city wall). Then she instructs them to flee to the hills, and tells them: “Hide there three days until those who are pursuing you return; then afterward you may go on your way” (Joshua 2:16). The text notes they hid in the hills for three days (v. 22). As a result, they evaded capture, and then returned safely to Joshua.

Gage likely frames this as the “faithful spies” facing a decree of death (pursuit by the king of Jericho, who wants them executed as threats). But on the third day (after the hiding period), they are delivered alive—symbolizing a resurrection-like escape from death. Rahab’s faith and scarlet cord are included as redemptive elements foreshadowing salvation through Christ. This fits his broader typology of Joshua (Yehoshua = “Yahweh saves,” akin to Jesus) conquering a “great city” (Jericho, paralleling end-times judgment). Moreover, the spies act as witnesses delivered on the third day.

The Tanach and The Proof

From the Tanach’s original context, language, and Jewish interpretive tradition, this milestone does not support a prophetic pattern of Jesus’ death, burial, and resurrection on the third day. In fact, the connection is superficial and numerological rather than substantive.

The “Three Days” Is a Practical Hiding Period for Evasion, Not a Death-and-Resurrection Motif

• Joshua 2:16 and 2:22 use “three days” (שְׁלֹשֶׁת יָמִים) as a realistic timeframe: the king’s search party would pursue for a few days, then give up and return to the city. The spies wait until it’s safe, then proceed.
• This is tactical advice from Rahab to ensure escape—no death occurs, no burial, no revival. The spies are alive and hidden the entire time; they simply avoid detection.
• Compare to Jesus: actual death, entombment for three days, bodily resurrection. Here, there’s no equivalent to death or burial—the “three days” is precautionary waiting, not a liminal state between life and death.

2. No Actual Threat of Immediate Death Realized; It’s Pursuit and Potential Capture, Not Execution Followed by Revival

• The king seeks to seize the spies because they pose a threat to Jericho (v. 2–3), but Rahab’s quick action prevents their capture. They are never arrested, imprisoned, or executed.
• The narrative emphasizes Rahab’s faith (she confesses Yahweh as God, v. 11), covenant-making (the scarlet cord as a sign of protection, v. 18–21), and mercy—classic themes of Gentile inclusion and redemption through faith.
• Jewish exegesis (e.g., Rashi, midrashim such as Numbers Rabbah, or later sources) highlights Rahab’s conversion, her merit in saving the spies, and her place in Israel’s lineage (she marries into the line leading to David and the Messiah). The three days are rarely, if ever, emphasized as symbolic of resurrection; they’re logistical.

3. Typology in Gage’s Framework Is Highly Allegorical, But Lacks Textual Anchors for Third-Day Resurrection

• Gage often draws parallels between Joshua and Revelation (e.g., the conquest of Jericho as judgment on a “great city,” two spies as two witnesses). This is creative but not directly tied to resurrection here.
• The “faithful spies” are delivered because of Rahab’s faithfulness, not a divine third-day intervention. The three-day mark is the end of danger, not emergence from death.
• Broader Tanach patterns: “Three days” appears in many contexts (travel, waiting, purification—e.g., Gen 40:20 with the cupbearer; Exod 3:18 for request to Pharaoh). It’s a common biblical interval for completion or transition, not inherently resurrection-coded unless the apostles apply it christologically (e.g., Jonah 1:17 cited by Jesus in Matt 12:40).

Conclusion on Milestone 3

This episode powerfully illustrates themes of faith in crisis, the divine protection of the faithful (even outsiders like Rahab), and the inclusion of Gentiles in God’s plan—profound truths in their own right. However, the “three days” is incidental safety protocol, not a foreshadowing of a Messiah who dies for sins, is buried, and rises bodily on the third day. Gage’s reading retrofits the number into his template. The text provides no internal warrant for seeing death → burial → resurrection here.

The pattern persists: a casual mention of “three days” is amplified into eschatological typology. But the details (no death, no burial, no rising from the dead) don’t match the core claim in 1 Corinthians 15:4.

Next up is Milestone 4: The Gibeonites Delivered from the Sword on the Third Day (likely Joshua 9, where the Gibeonites deceive Israel into a treaty, and on the “third day” their trick is discovered—Joshua 9:16–17). Shall we proceed there, or do you have specific thoughts, adjustments, or additional angles for this one? This is shaping up into a solid, scripture-centered critique for your blog!