Introduction. This article explores the significance and meaning of Joseph’s third-day resurrection in its historical and theological context.

Warren Gage’s “Milestones to Emmaus” presents Milestone 10 as another “third day” event, pointing to Jesus’ death, burial, and resurrection. In Genesis 40, Joseph interprets dreams for Pharaoh’s cupbearer and baker while imprisoned. Both dreams involve “three” elements, resolved on the third day: the cupbearer restored to life (glory), the baker hanged on a tree (suffering and death).

Gage frames this as typological, linking Joseph’s story to Christ’s “suffering followed by glory.” He emphasizes Joseph’s innocence, the third-day judgment, and symbolic elements like the baker’s hanging (echoing Deuteronomy 21:23’s “curse”).

Gage extends this to Joseph’s overall narrative: beloved son betrayed for silver, condemned innocent, exalted to Pharaoh’s right hand. He parallels Jesus: betrayed for silver, innocent suffering, resurrection glory. This fits Gage’s hermeneutical key—Joseph as a “prophetic preview” of Jesus.

Yet, from a Jewish perspective rooted in the Tanakh’s plain meaning (peshat), this milestone does not prophesy a Messiah’s literal death and third-day resurrection. It’s a story of divine providence, interpretation, and human fate—without resurrection motifs. Let’s break it down.

The “Third Day” in Genesis 40: Practical Timing, Not Theological Symbolism

Genesis 40 describes Joseph imprisoned with Pharaoh’s cupbearer and baker. Both dream symbolically: the cupbearer sees a vine with three branches bearing grapes, which he presses into Pharaoh’s cup. The baker sees three baskets of bread on his head, birds eating from the top one.

Joseph interprets: “The three branches are three days” (v. 12)—Pharaoh will restore the cupbearer. “The three baskets are three days” (v. 18)—Pharaoh will hang the baker. On the third day (Pharaoh’s birthday), it happens: cupbearer freed, baker executed (v. 20-22).

The “third day” is a logistical device—an ancient Near Eastern convention for timing dreams or events to unfold quickly and build tension. No death-like state for three days; no revival. The cupbearer is “lifted up” (restored), the baker “lifted up” (beheaded and hanged). It’s dual judgment, not collective deliverance.

Jewish exegesis (Rashi, Ramban) sees this as Joseph’s wisdom from God, highlighting themes of providence and humility. Joseph asks the cupbearer to remember him (v. 14), showing vulnerability. Midrash (Bereishit Rabbah) explores dream symbolism but no resurrection foreshadowing. The third day marks Pharaoh’s feast, not eschatological revival.

Contrast with Jesus: literal death, burial, bodily rising. Here, no equivalent. The baker’s hanging (v. 22) echoes “cursed on a tree” (Deut 21:23), but it’s a punishment, not an atoning sacrifice. Gage’s typology stretches: Joseph “innocent in the dungeon” = Jesus in the tomb, but Joseph lives through it, no death.

Joseph as Type of Christ: Creative Parallels, Not Prophetic Necessity

Gage’s “hermeneutical key” views Joseph’s life as Jesus’ preview: beloved son betrayed for silver (Gen 37:28), condemned innocent (Gen 39:20), exalted to Pharaoh’s right (Gen 41:40). Parallels include Joseph’s coat dipped in blood (Gen 37:31), ruling amid famine (Gen 41:56), providing bread (Gen 47:12).

Christian typology sees Joseph as a Christ-figure: betrayed by brothers (John 1:11), exalted to save (John 6:51). Gage adds clothing symbolism: multicolored coat (Gen 37:3) to linen robe (Gen 41:42), mirroring Jesus’ blood-dipped robe (Rev 19:13) to golden-sashed one (Rev 1:13).

Compelling? Yes, for believers. But the Tanakh doesn’t signal this as messianic prophecy. Joseph’s story teaches providence: “You meant evil, God meant good” (Gen 50:20). Jewish tradition (Pirkei Avot) views Joseph as a righteous sufferer, not a future Savior type. Midrash emphasizes his integrity amid temptation (Gen 39), not crucifixion preview.

Gage’s “Prophet Redivivus” claims Jesus fulfills Joseph’s pattern. But typology is retrospective—New Testament authors apply it post-events, not Tanakh’s intent. Paul in 1 Corinthians 15:4 claims “raised on the third day according to the Scriptures,” but no explicit verse matches. Hosea 6:2 (national revival) or Jonah (deliverance) are closest, but stretched.

Jewish Interpretation: Judgment and Providence, Not Resurrection

In Jewish thought, Genesis 40 illustrates dream interpretation as a divine gift (v. 8: “Do not interpretations belong to God?”). Rashi notes Joseph’s boldness yet humility, asking remembrance (v. 14). The third day coincides with Pharaoh’s birthday—narrative irony, life for one, death for another

Midrash (Tanchuma) explores moral lessons: the cupbearer’s restoration rewards loyalty, and the baker’s death punishes theft. No eschatological hint. Ramban sees Joseph’s plea as a human frailty, contrasting it with God’s timing (forgotten for two years, Gen 41:1).

Rosh Hashanah ties to judgment themes—the third day as a decision point, like Pharaoh’s feast. But no resurrection. Psalm 51 (David’s “iniquity” confession) connects to personal redemption, recited on High Holidays for introspection, not messianic prophecy.

Christianity’s Misuse: Typology Over Text

Gage’s reading imposes the New Testament on the Tanakh, turning narrative into allegory. Joseph’s “exaltation” is political, not divine rising. The baker’s hanging prefigures crucifixion? Deut 21:23 applies to criminals, not atoning saviors. Christianity universalizes Jewish particularism, claiming “fulfillment” where tradition sees continuity.

This supersessionism marginalizes the Jewish story. Please explain Genesis 40 predicts Jesus. Why is there no explicit prophecy? Paul’s “according to the Scriptures” lacks receipts—typology fills gaps.

Reclaiming the Narrative: Truth in the Text

Genesis 40 is providence amid injustice: Joseph interprets, is forgotten, and eventually exalted. Themes of faithfulness (Joseph’s integrity) and divine timing resonate in Jewish life—exile-to-redemption without resurrection motif.

For seekers, explore midrash and Talmud—the oral “lecture notes” that enliven the text. Joseph wasn’t a Christ type; he was a survivor teaching resilience.

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Hazan Gavriel ben David