Introduction
In “Milestones to Emmaus,” Warren Gage interprets the ninth plague—the three days of darkness in Egypt (Exodus 10:21–23)—as a symbolic “three days of death” followed by an “arising” into light, foreshadowing Jesus’ crucifixion darkness (Luke 23:44–45) and resurrection. He describes the darkness as “thick” and “felt,” entombing Egyptians in place, while Israelites had light.
Gage ties this to creation (light conquering chaos, Gen 1:2–4) and sees it as God humiliating Egyptian sun god Ra, emblematic of death overcome by gospel light (2 Tim 1:10). The “symbol: darkness” section links darkness to judgment/Sheol, with light as resurrection.
From the Tanakh’s original Hebrew, historical context, and Jewish tradition, this milestone is not a prophecy of Jesus’ death, burial, and third-day resurrection. It’s a targeted plague demonstrating God’s supremacy over Egyptian idols, separating Israel from Egypt’s spiritual darkness. Let’s break it down.
The Three Days of Darkness: Judgment on Egypt’s Gods, Not Resurrection Symbolism
Exodus 10:21–23 describes the plague: Moses stretches his hand, causing “thick darkness” over Egypt for three days. Egyptians could not see or move, while Israelites had light in Goshen. The darkness was palpable (“felt”), emphasizing its supernatural intensity.
Gage views this as a “three-day death” where Egyptians are “entombed” and “arise” after. He parallels it to Jesus’ three hours of darkness and resurrection light. However, the text shows no death or revival. Egyptians are immobilized but alive; darkness ends abruptly, with no “resurrection” language. The three days emphasize completeness—a common biblical motif for full duration (e.g., Jonah 1:17).
Jewish exegesis (Rashi, Ibn Ezra) sees the plague as humiliating Ra (Amun-Ra), Egypt’s sun god. Darkness mocks their deity, proving YHWH’s power (Exod 12:12: “judgment on all the gods of Egypt”). Midrash (Shemot Rabbah) adds practical effects: darkness hid the Israelites while they gathered Egyptian treasures, or punished informers. No resurrection motif; it’s divine separation (light for Israel, dark for Egypt).
Contrast with Jesus: literal darkness during crucifixion, death, burial, and rising. Here, no equivalent sacrifice or revival. The plague is national judgment, not personal atonement.
Symbol of Darkness: Chaos and Judgment, Not Tomb and Resurrection
Gage correctly notes darkness symbolizes chaos and death in the Tanakh (Gen 1:2; Job 10:21–22; 1 Sam 2:9). Light represents life/God (Ps 84:11; Mal 4:2). He claims dawn = resurrection (Luke 24:1), and eternal light in the new creation = no more death (Rev 22:5)
Yet, the Tanakh uses darkness for divine judgment, not always death-resurrection. The plague’s darkness is temporary humiliation, not entombment. Israelites’ light shows favor, not revival. Rosh Hashanah liturgy contrasts light/dark as good/evil, but no third-day resurrection link.
Gage’s “analogy of faith” ties this to Abraham’s covenant (Gen 15:13–14), arguing that elders knew God would judge Egypt after 400 years. True, but the three days are diplomatic (as in Milestone 10), not analogical resurrection. Rabbi David Fohrman’s reading counters Gage: the three days echo Jacob’s honorable burial procession (Gen 50), an ideal peaceful exit Pharaoh rejected.
Christianity’s Interpretation: Typology Over Textual Intent
Gage imposes the New Testament onto Tanakh, turning a plague into a foreshadowing of crucifixion. The three-hour darkness at the cross (Luke 23:44–45) is a divine sign, but Exodus’ three days target Ra, not symbolize the tomb. Supersessionism claims “fulfillment” where Jewish tradition sees God’s ongoing sovereignty.
Paul’s “according to the Scriptures” (1 Cor 15:4) lacks direct support here. Jonah’s three days (Matt 12:40) is closer, but deliverance, not death-resurrection.
Reclaiming the Narrative: God’s Power Over Idols
Exodus 10 teaches YHWH’s supremacy—darkness humbles Egypt’s gods, protecting Israel. Themes of separation (light/dark) and providence resonate in Jewish life. Midrash emphasizes moral lessons: darkness punished evil and rewarded good.
For seekers, study midrash and commentators—the “lecture notes” that illuminate the text. The plague wasn’t a preview of resurrection; it was a victory over false gods, affirming monotheism.
Comparison Table: Gage’s Claims vs. Tanakh Reality
| Aspect | Gage’s Interpretation | Tanakh/Jewish View |
|---|---|---|
| “Entombment” followed by “arising” as a resurrection type | “Entombment” followed by “arising” as resurrection type | Temporary judgment humiliating Ra; no death/revival |
| Symbol of Egypt | Sheol/land of graves; three-day journey as resurrection | Oppression/idolatry; journey for worship/separation |
| Analogy to Abraham | Three-day journey like Isaac’s “sacrifice” and sparing | Strategic diplomacy echoing Jacob’s honorable burial |
| Connection to Jesus | Three Days of Darkness | No messianic link; national deliverance, not individual rising |
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Hazan Gavriel ben David