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However, if His burial took until dawn Thursday morning [Luke 23:54], and He was raised from the grave at dawn Sunday morning [Matthew 28:1-2] then His words "three days and three nights in the heart of the earth" are literally fulfilled in correct order. Isn't that right???
Matthew 28 1: In the end of the sabbath, as it began to dawn toward the first day of the week,

Uncle Chip!!! I've already shown you that Matthew 28:1 "In the end of the sabbath" IS evening, not morning, back in post 272.

I'll reproduce it:

Mat 28:1 NOW after the Sabbath, as the first day of the week began to dawn, Mary Magdalene and the other Mary came to see the tomb.(New King James)

Let's look at the same verse, verse 1, in the “old” King James:

(KJVR) In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulcher

We have something a little different here. A subtle word change. “In the end of the sabbath”. Not “after the sabbath”, but “in the end of the sabbath”. Hmmm..

Let's look at one more translation....the American Standard version, which I believe first came out in sometimee in the 1890's:

Mat 28:1 Now late on the sabbath day, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.

So let' s look at the phrase "NOW after" in the New King James phrase "Now after the Sabbath,"

The phrase "now after" is actually the greek word opse. It's Strong's word 3796. Strongs says it means "late in the day; by extension after the close of the day: - (at) even, in the end.".

Note that the primary meaning is “late in the day”.

Luckily, this word is only used in two other places in the new testament. It's used in Mark 11:19, where it's translated “evening”:

Mar 11:19 When evening(OPSE) had come, He went out of the city.

And it's used in Mark 13:35 where it's also translated “evening”. And what's interesting about this verse is that it shows the difference between different times of day in greek usage.

Mar 13:35"Watch therefore, for you do not know when the master of the house is coming--in the evening (OPSE), at midnight, at the crowing of the rooster, or in the morning--

“Evening” is opse. Note that we have other “times” here. Commentators say that these are a reference to the 4 times into which Jews divided the night in new testament times. Evening is the first of these times, 6 PM to 9 PM. Midnight 9 PM to 12 AM. The crowing of the rooster, 12 AM to 3 AM, and morning, 3 AM to 6 AM.

OPSE is the first watch, evening. It is VERY far removed from morning, is it not?

Let's go back to Matthew 28:1 and look at one more translation. A Literal Translation by By James Murdock published in 1852: Mat 28:1 And in the close [evening] of the sabbath, as the first [day] of the week began to dawn, came Mary of Magdala and the other Mary, to view the sepulchre.

Now in the spring, in Jerusalem, it can be evening, the first watch of the night and STILL be light out. The sunset doesn't occur until 6:40 or later in the spring. So it can be evening, but still not the next Jewish "day", which starts at sunset.

Combine that with "epiphosko" and the evidence just from this one verse is conclusive. Jesus Christ was NOT resurrected in the morning. But was resurrected in the "evening", before sunset, on the sabbath.

The NAB notes on this passage:

2 [1] After the sabbath . . . dawning: since the sabbath ended at sunset, this could mean in the early evening, for dawning can refer to the appearance of the evening star; cf Luke 23:54. However, it is probable that Matthew means the morning dawn of the day after the sabbath, as in the similar though slightly different text of Mark, “when the sun had risen” (Mark 16:2). Mary Magdalene and the other Mary: see the notes on Matthew 27:55-56; 57-61. To see the tomb: cf Mark 16:1-2 where the purpose of the women’s visit is to anoint Jesus’ body.

1-20] Except for Matthew 28:1-8 based on Mark 16:1-8, the material of this final chapter is peculiar to Matthew. Even where he follows Mark, Matthew has altered his source so greatly that a very different impression is given from that of the Marcan account. The two points that are common to the resurrection testimony of all the gospels are that the tomb of Jesus had been found empty and that the risen Jesus had appeared to certain persons, or, in the original form of Mark, that such an appearance was promised as soon to take place (see Mark 16:7). On this central and all-important basis, Matthew has constructed an account that interprets the resurrection as the turning of the ages (Matthew 28:2-4), shows the Jewish opposition to Jesus as continuing to the present in the claim that the resurrection is a deception perpetrated by the disciples who stole his body from the tomb (Matthew 28:11-15), and marks a new stage in the mission of the disciples once limited to Israel (Matthew 10:5-6); now they are to make disciples of all nations. In this work they will be strengthened by the presence of the exalted Son of Man, who will be with them until the kingdom comes in fullness at the end of the age (Matthew 28:16-20).

Doug; you appear to headed along the Way.