(Image is from Three Days and Three Nights)
(see Morning, Sabbaths, Sabbath, High Holidays, New Moon, New Year, Night Watches, Calendar Changes)

Yeshua/Jesus died before the evening of the 14th of the 1st moon, 6th day of the week, and rose in the evening of the 16th of the 1st moon, 1st day of the week, when using Hebraic Inclusive Time this is three days and three nights.

The heart of the earth is where spirits go when we physically die. Not when our bodies are put into a grave or a tomb.

Great article showing how Yeshua/Jesus did indeed was in the heart of the earth, aka dead not in a tomb, for three days and three nights. Which also gets into how Hebrews use Inclusive Time. I disagree with the author on when the new moon is, as Philo tells us it is the dark conjunction and not the moon that is full of light or first sliver which came later after the destruction of the second temple as recorded in the Talmud. Also corrects some mistranslations that goes along with this issue.
Three Days and Three Nights Sign of Yonah (Jonah) Riddle Solved

Below is a quote from What is Inclusive Reckoning? to help us see that the Hebrews used inclusive time, meaning that any part of a day is counted as a full day.

The clearest Biblical demonstration of inclusive counting is in the New Testament (see Acts 10:30 where a period of 72 hours is reckoned as “four days ago,” not “three”), but an Old Testament example is in 2 Kings 18:9-10. The siege of Samaria lasted from the fourth to the sixth year of Hezekiah, which is equated with the seventh to the ninth year of Hoshea, and yet the city is said to have been taken “at the end of three years.” In modern usage we would say two years, by straight subtraction. Obviously the Bible writer reckoned inclusively (years four, five, and six totaling three years).
What is Inclusive Reckoning?

The following article shares from examples from the Old Testament/Tanak that can only be explained by Hebraic Inclusive Time as they would not work with Hellenistic Exclusive Time. Also quotes Albert Barnes, Adam Clarke’s Commentary on the Bible, John Gill’s Exposition of the Entire Bible, A Commentary on the Old and New Testaments by Robert Jamieson, The People’s New Testament (1891) by B. W. Johnson, and Philo regarding how the scriptures use Inclusive Time.

It is absolutely a MUST to understand how the Bible and ancient Isrell counted, or else it is impossible to harmonize scripture or understand when to keep the appointed times of YHWH.
Inclusive Reckoning

Three Days and Three Nights shows that Hebrews use Inclusive Time by showing examples of such from the Old Testament/Tanak and the New Testament. Also share a quote from the Jewish Encyclopedia.

A short time in the morning of the seventh day is counted as the seventh day; circumcision takes place on the eighth day, even though, of the first day only a few minutes after the birth of the child, these being counted as one day.
Jewish Encyclopedia, Volume 4, page 475

Three Days and Three Nights talks about the importance of understanding how Hebrews counted time, because without that knowledge scriptures can appear to contradict each other when they really are not.

The only way we can harmonize all of these apparently contradictory statements of Jesus is to understand them in the light of inclusive reckoning of time. This was the method used throughout the Bible in computing time, and we must apply the same method now, unless we want mass confusion. The unreasonable insistence upon the use of twentieth century English idioms of speech to interpret first century Greek or Hebrew has led to some extreme views indeed. Jesus and His friends spoke and wrote in harmony with the common literacy usage of the day, and that usage recognized inclusive reckoning of time. In simple language, this means that any part of a day was counted as a whole day.
Three Days and Three Nights

I disagree with Counting in the Hebrew Idiom on when they believe the day of the moon starts, but the quote about how often the Olympic Games is very helpful in showing that Hebrews used inclusive time.

Now when the modern Olympic Games were established they were (and still are) played every four years because this is the way they were played in the ancient world. But Josephus, the first-century Jewish historian and priest, tells us that they were played every 5th year (Ant. 16:5:1)! Why? Josephus was not ignorant, and this is not an error in his book. Since 4 Olympic years overlap 5 Hebrew years, Josephus was simply using normal Hebrew idiom to count time. The Olympic and the Hebrew year do not exactly correspond. The Olympic year overlaps 2 Hebrew years, therefore 4 Olympic years fall during 5 Hebrew years, and by Hebrew idiom the Olympic games are played every 5 years in the Hebrew calendar.
Counting in the Hebrew Idiom

Wednesday Crucifixion Theory is simply sharing quotes from Biblical commentaries. I agree that Yeshua / Jesus did not die on Wednesday for the fact the Roman’s had an Eight Day Week during Yeshua’s / Jesus’ mortal ministry labeled A through H, see Calendar Changes. Torah states the days of the week are to be numbered and not to named after false pagan gods as the Gregorian Calendar does. Not to mention how in the Julian Calendar that the first day of the week used to be Saturday before Constantine changed it to Sunday in favor of his favorite false god, see Calendar Changes.

Adam Clarke’s Commentary on the Bible. Adam Clarke, LL.D., F.S.A., (1715-1832)
Three days and three nights – Our Lord rose from the grave on the day but one after his crucifixion: so that, in the computation in this verse, the part of the day on which he was crucified, and the part of that on which he rose again, are severally estimated as an entire day; and this, no doubt, exactly corresponded to the time in which Jonah was in the belly of the fish. Our Lord says, As Jonah was, so shall the Son of man be, etc. Evening and morning, or night and day, is the Hebrew phrase for a natural day, which the Greeks termed νυχθημερον, nuchthemeron. The very same quantity of time which is here termed three days and three nights, and which, in reality, was only one whole day, a part of two others, and two whole nights, is termed three days and three nights, in the book of Esther: Go; neither eat nor drink Three Days, Night or Day, and so I will go in unto the king: Est_4:16. Afterwards it follows, Est_5:1. On the Third Day, Esther stood in the inner court of the king’s house. Many examples might be produced, from both the sacred and profane writers, in vindication of the propriety of the expression in the text. For farther satisfaction, the reader, if he please, may consult Whitby and Wakefield, and take the following from Lightfoot.

John Gill’s Exposition of the Entire Bible. Dr. John Gill (1690-1771)
So shall the Son of man be three days and three nights in the heart of the earth. That Christ means himself by the “son of man”, there is no reason to doubt; and his being laid in a tomb, dug out of a rock, is sufficient to answer this phrase, “the heart of the earth”, in distinction from the surface of it; but some difficulty arises about the time of his continuing there, and the prediction here made agreeable to the type: for it was on the sixth day of the week, we commonly call “Friday”, towards the close, on the day of the preparation for the sabbath, and when the sabbath drew on, that the body of Christ was laid in the sepulchre; where it lay all the next day, which was the sabbath of the Jews, and what we commonly call “Saturday”; and early on the first of the week, usually called “Sunday”, or the Lord’s day, he rose from the dead; so that he was but one whole day, and part of two, in the grave. To solve this difficulty, and set the matter in a clear light, let it be observed, that the three days and three nights, mean three natural days, consisting of day and night, or twenty four hours, and are what the Greeks call νυχθημερα, “night days”; but the Jews have no other way of expressing them, but as here; and with them it is a well known rule, and used on all occasions, as in the computation of their feasts and times of mourning, in the observance of the passover, circumcision, and divers purifications, that מקצת היום ככולו, “a part of a day is as the whole” (n): and so, whatever was done before sun setting, or after, if but an hour, or ever so small a time, before or after it, it was reckoned as the whole preceding, or following day; and whether this was in the night part, or day part of the night day, or natural day, it mattered not, it was accounted as the whole night day: by this rule, the case here is easily adjusted; Christ was laid in the grave towards the close of the sixth day, a little before sun setting, and this being a part of the night day preceding, is reckoned as the whole; he continued there the whole night day following, being the seventh day; and rose again early on the first day, which being after sun setting, though it might be even before sun rising, yet being a part of the night day following, is to be esteemed as the whole; and thus the son of man was to be, and was three days and three nights in the grave; and which was very easy to be understood by the Jews; and it is a question whether Jonas was longer in the belly of the fish.

A Commentary on the Old and New Testaments by Robert Jamieson, A. R. Fausset and David Brown
so shall the Son of man be three days and three nights in the heart of the earth — This was the second public announcement of His resurrection three days after His death. (For the first, see Joh_2:19). Jonah’s case was analogous to this, as being a signal judgment of God; reversed in three days; and followed by a glorious mission to the Gentiles. The expression “in the heart of the earth,” suggested by the expression of Jonah with respect to the sea (Jon_2:3, in the Septuagint), means simply the grave, but this considered as the most emphatic expression of real and total entombment. The period during which He was to lie in the grave is here expressed in round numbers, according to the Jewish way of speaking, which was to regard any part of a day, however small, included within a period of days, as a full day. (See 1Sa_30:12, 1Sa_30:13; Est_4:16; Est_5:1; Mat_27:63, Mat_27:64, etc.).

John Wesley’s Explanatory Notes on the Whole Bible
Three days and three nights – It was customary with the eastern nations to reckon any part of a natural day of twenty – four hours, for the whole day. Accordingly they used to say a thing was done after three or seven days, if it was done on the third or seventh day, from that which was last mentioned. Instances of this may be seen, 1Ki_20:29; and in many other places. And as the Hebrews had no word to express a natural day, they used night and day, or day and night for it. So that to say a thing happened after three days and three nights, was with them the very same, as to say, it happened after three days, or on the third day. See Est_4:16; Est_5:1; Gen_7:4, Gen_7:12; Exo_24:18; Exo_34:28. Jon_2:1.

The People’s New Testament (1891) by B. W. Johnson
So shall the Son of man be three days and three nights. Jesus says (Mat_16:21) that he will “be raised again the third day.” Hence, in Jewish usage the third day must mean the same as three days and three nights. It was and is customary with the Orientals to make any part of the day stand for the whole twenty-four hours. Compare Mat_16:21, Mar_8:31, 2Ch_10:5 and 2Ch_10:12, Est_4:16, Gen_7:4, Gen_7:12, Exo_24:18, Exo_34:28. A traveler in the East writes: “At length the tenth morning arrived–the tenth morning because, though we performed nominally ten days quarantine, yet it was, really, only eight days. We landed at nine o’clock in the evening of the first day, and were liberated at six o’clock in the morning of the tenth day, but it was held to be ten days according to the custom of the East.” Christ was buried Friday evening, lay in the grave Saturday, and rose Sunday, parts of three days, rose “on the third day,” and was in the grave the space of time meant in eastern usage by three days and three nights.

Wednesday Cruci-FICTION is primarily a republishing of already shared article, but it has some of it’s own content in the start and end of the article.