Since the resurrection is intended, in Christian theology, to function as an authenticating sign, it is highly predicted that Jesus’ resurrection will deviate from the normal course of nature. That the resurrection does, in fact, deviate from the normal course of nature should not be taken as a cause for concern.
— Číst dál jonathanmclatchie.com/extraordinary-claims-and-evidence-a-review-of-jonathan-pearces-book-on-the-resurrection-part-1/
When one calibrates one’s expectations by inspection of other ancient literature, it quickly becomes apparent that the argument from silence is particularly weak. Indeed, there are plenty of other events – even hugely significant ones – that are recorded in only single sources that we nonetheless have good reason to believe happened. To take just one example, Josephus and Philo both omit to mention the expulsion of the Jews from Rome under Claudius, an event that is documented by the second-century historian Suetonius (Life of Claudius 25.4) and by one first century source, as it happens Acts 18:2 from the New Testament. Another example is the destruction of Pompeii and Herculanaeum in the eruption of the volcano, Mount Vesuvius, in A.D. 79, which is written of in no surviving first century source — even though Pliny the Younger gives a detailed account of the eruption itself (his uncle Pliny the Elder was in fact killed in this eruption). We even only have one first century source (Josephus) who mentions the destruction of the temple in A.D. 70 under Titus.