Resurrection "from the Dead"
(avg. read time: 8–17 mins.)
This post is based on an ultimately abandoned journal article submission. Although I do not know of anyone who has published an article on the use of the phrasing in question, I ultimately could not say there was enough new about it besides its sheer focus. I also did not have enough secondary sources to work with on the initial draft, which made me wonder if it would have been seriously considered for a journal article. I am not sure what role this research will have in future material. For now, I might as well feature it here. It will not be of interest to many, but I think it is interesting and I run this page, so there.
There have been many surveys of resurrection texts, though only a relatively small portion of these have been based on semantic analysis of resurrection terminology (as an online example, see my Resurrection Grammar). Until recently, Erich Fascher had provided the broadest survey of resurrection terminology in Greek texts.1 Fortunately, some recent surveys, mostly by John Granger Cook, have corrected this oversight.2 However, even among these texts, there has been no dedicated analysis of a description of resurrection that is almost exclusively Christian in the extant literature and of why that phrase is characteristically Christian. I am referring to expressions that describe resurrection ἐκ νεκρῶν (“from/out of the dead”). Of the 3,429 references returned in a TLG search for ἐκ νεκρῶν, nearly all of them are from Christian sources, particularly of those references specifically to resurrection ἐκ νεκρῶν. A similarly large portion of the 590 references returned by a search for ἐκ τῶν νεκρῶν are from Christian sources.3
What explains this peculiar proliferation in Christian sources as opposed to non-Christians sources? I argue that this is due to the influence of the NT, both in the description of Jesus’s resurrection as ἐκ νεκρῶν, and in the connection made between Jesus’s resurrection and the resurrection of the righteous specifically as ἐκ νεκρῶν. To demonstrate this, I proceed through three steps. First, I survey the few pre-Christian and non-Christian uses of the prepositional phrase, including references to resurrection.4 Second, I examine the use of the phrase in specific connection to resurrection in the NT. Third, I show how this phrase then appears almost exclusively in Christian sources in reference to resurrection in sources up to ~300 CE, as extending the survey beyond this cutoff would only further belabor the point after the non-Christian sources using the phrase, much less in specific reference to resurrection, disappear from the stock of extant literature.5
Pre-Christian and Non-Christian Uses of ἐκ νεκρῶν
I deliberately cast the net of references more broadly in this category because there simply are not many uses of the phrase ἐκ νεκρῶν outside of Christian texts. But most of these uses are not references to resurrection. There are references to what is taken from or comes from the dead (Euripides, Phoen. 1456; Philo, Moses 1.105; Strabo, Geogr. 17.1.39; Artemidorus, Onir. 3.1). The latest non-Christian source using this phrase simply says that the fruit of nourishment is not taken “from the dead” (Porphyry, Abst. 4.20). In one case, Appian refers to breastwork that is set up, which is composed “out of dead bodies” (Bell. Civ. 4.17).
Only two non-Christian authors use the phrase in reference to resurrection. Phlegon refers to one Buplagos (a revenant) as one who arose from the dead (ἀνεστη ὁ Βούπλαγος ἐκ τῶν νεκρῶν; Mir. 3.4). In his response to Celsus, Origen quotes Celsus as applying the phrase to the resurrection of Jesus (Cels. 2.70b) or believers (6.29), in both cases linking the phrase to the verb ἀνίστημι.6 In the first case, the phrase functions to separate Jesus from the rest of the dead, while in the second case it designates the resurrection of believers because it refers to the transformation of bodies that occurs in the eschatological resurrection, whereby those who are glorified are separated from the rest of the dead. Phlegon is exceptional in his independence in the use of this phrase in combination with the resurrection verb ἀνίστημι, but Celsus is clearly dependent on the Christian use of phrases, since he is writing in response to them.
Resurrection ἐκ νεκρῶν in the NT
The phrase does not appear in any corpus multiple times until it appears in the NT, and there it is always in some way associated with reference to resurrection, or at least resurrection imagery (in cases that may be considered metaphorical or anticipatory of resurrection). The preposition describes the resurrection that is “out of” the dead, meaning that the subject (explicit or implicit) is separated from the rest of the dead. Luke 20:35 uses the phrase τῆς ἀναστάσεως τῆς ἐκ νεκρῶν to specify that Jesus is referring not to how everyone will be at the general resurrection, but how the righteous will be, since they are the ones who partake of “the resurrection that is out of the dead.” This same sense of separation appears again in the summary of the Sadducees’ problem with the apostolic proclamation, which is that it proclaims in Jesus “the resurrection (ἀνάστασις) that is out of the dead” (Acts 4:2). That is, the resurrection of the righteous specifically is tied to Jesus’s own resurrection, which has this same description attached to it (Acts 3:15). In his own letters, Paul uses such a phrase to refer to what he hopes to attain: “the resurrection [ἐξανάστασιν] that is out of the dead” (Phil 3:11). As with compound verbs, the compound noun here combined with the preposition creates redundancy, in this case for the sake of accentuating the link with Jesus and his resurrection that distinguished him from the rest of the dead in that it is resurrection to everlasting life. Such a sense would fit a context in which Paul talks about knowing the power of his resurrection and the sharing of his suffering, as well as being conformed to his death (3:10–11), meaning that he also hopes to be conformed to his resurrection out of the dead. Finally, the construction also appears in 1 Pet 1:3 as a description of Jesus’s resurrection.
A similar phrase appears in Acts 26:23, wherein Paul describes Jesus as the “first out of the resurrection of the dead” (πρῶτος ἐξ ἀναστάσεως νεκρῶν). Relatedly, Paul says in Col 1:18 that Jesus is the “firstborn out of the dead” (πρωτότοκος ἐκ τῶν νεκρῶν).7 In one other case, Paul connects the restoration of Israel with “life from the dead” (Rom 11:15).
As for verbs associated with resurrection, the phrase appears with a variety of resurrection vocabulary and referents. It appears with ἐγείρω in reference to Jesus’s resurrection as an event that designates him as distinct from the rest of the dead (Matt 17:9; John 2:22; 21:14; Acts 3:15; 4:10; 13:30; Rom 4:24; 6:4, 9; 7:4; 8:11 [2x]; 10:9; 1 Cor 15:12, 20; Gal 1:1; Eph 1:20; Col 2:12; 1 Thess 1:10; 2 Tim 2:8; 1 Pet 1:21). It appears with ἀνίστημι for the same purpose with the same referent (Mark 9:9–10; Luke 24:46; John 20:9; Acts 10:41; 13:34; 17:3, 31). In the case of speculation about Jesus, it is thought that Jesus is John risen from the dead, signifying a return to bodily life that separates him from those still dead (Mark 6:14; Luke 9:7; cf. Matt 14:2). Additionally, it is paired with the verb ἀνάγω to signify Jesus being brough up out of the dead in his resurrection (Rom 10:7; Heb 13:20).
Furthermore, ἐγείρω with the prepositional phrase appears in reference to the temporary resurrection of Lazarus (John 12:1, 9, 17). It is also part of a general statement about God’s power to raise out of the dead applied as a possibility in Isaac’s situation (Heb 11:19). In one case where the ἐκ has a partitive sense, referring to “one of the dead” where it follows τις in Luke 16:31, it still appears in the context of the resurrection verb ἀνίστημι, as a reference to the possibility of one of the dead rising to testify to the living.
On rare occasions, it signifies not that only some of the dead will be raised, for all will be raised (Acts 17:30–32; 24:15; cf. John 5:25–29; Rom 14:10–12; Phil 3:18–21; Heb 6:2; 9:28; Rev 20), but that some will be raised to that resurrection that separates them from the rest of the dead because it is resurrection to everlasting life. The prepositional phrase conveys this point in connection with ἀνίστημι in two cases (Mark 12:25; Eph 5:14; cf. Luke 14:14; John 5:29). In one case, it makes this point metaphorically or in an anticipatory fashion in connection with ζάω (Rom 6:13). In the contexts of these various connections, one can also see that not only is the eschatological resurrection being linked to Jesus’s resurrection, but more specifically and directly the salvific resurrection, or the resurrection to everlasting life, is linked to Jesus’s resurrection. As in the cases of Luke 14:14 and John 5:29, it is not that the preposition is specifically required for signifying this sense of a salvific resurrection, but its sense of separation can make it fitting for this purpose.
Resurrection ἐκ νεκρῶν in Early Christian Literature
Early Christian literature shows the extension of the patterns already established in the NT, even to the point of almost exclusively using the phrase in resurrection contexts.8 In contrast to the use of “resurrection of the flesh,” which was a phrase innovated by the early Christians, the use of this prepositional phrase in connection with resurrection appears to be influenced only by the NT.9 Even within our restricted scope of pre-300 CE texts, several references to resurrection ἐκ νεκρῶν are quotes of the NT, including of:
Matt 17:9 or Mark 9:9 (Origen, Cels. 1.48)
John 2:22 (Origen, Comm. Jo. 10.p.1; 39.n; 43.298)
Rom 6:9 (Origen, Cels. 2.16; Comm. Jo. 13.8.48; Comm. Matt. 12.4), 13 (Hippolytus, Comm. Dan. 4.39)
7:4 (Clement of Alexandria, Strom. 3.12.80.2, 83.5, 84.4; Origen, Comm. Jo. 13.8.47)
8:11 (Clement of Alexandria, Strom. 3.11.77.3; Hippolytus, Noet. 4.6; Haer. 6.35.6)
10:7 (Origen, Comm. Jo. 1.37.269; 2.15.111; 19.12.76; Hom. Jer. 18.2), 9 (Clement of Alexandria, Strom. 4.16.99.1)
1 Cor 15:12 (Irenaeus, Haer. 3.25; Origen, Comm. Matt. 17.29; Fr. 1 Cor. 81), 20 (Origen, Fr. 1 Cor. 84)
Gal 1:1 (Hippolytus, Antichr. 8)
Eph 1:20 (Origen, Fr. Eph. 9 [2x])
5:14 (Clement of Alexandria, Protr. 9.84; Origen, Fr. Eph. 26 [5x])
Col 1:18 (or at least the phrase “firstborn out of the dead”; Origen, Cels. 2.77; Comm. Jo. 1.19.117; 20.121 [2x]; Hom. Jer. 15.6; Fr. 1 Cor. 84; Hippolytus, Comm. Dan. 4.11)
and Heb 11:19 (Origen, Sel. Gen. 12.117)
This influence also includes cases of variants, as Hippolytus on two occasions uses ἐξεγείρω in place of Paul’s ἀνίστημι in what are otherwise quotes from Eph 5:14 (Hippolytus, Antichr. 65; Comm. Dan. 4.55). Origen provides a variant of Eph 1:20 that simply appears to be a paraphrase in that he uses ἀνίστημι where Paul uses ἐγείρω, although Origen quoted it more accurately twice in the fragment from his work on Ephesians (Fr. Eph. 9). Origen even provides a variant of Matt 14:2 whereby Jesus is described as John risen from the dead, but with ἐκ instead of ἀπό, as in NA28 (Comm. Matt. 12.9). More indirectly, Origen refers to the speculation in the Synoptics that Jesus was one of the prophets risen from the dead (Comm. Jo. 6.11.69) or John risen from the dead (Comm. Jo. 6.14.82; 49.252; Comm. Matt. 10.20).10 Additionally, there is one case in which a verb not usually associated with resurrection is used with phrase when Origen describes the belief that Jesus was John who “came” (ἔρχομαι) from the dead (Comm. Matt. 10.20). Origen also shows influence from 1 Cor 15:20 in his description of Jesus’s resurrection and his function as “first fruits” in Dial. 5 (cf. Comm. Matt. 12.20, which uses ἀνίστημι instead).
In line with the NT, most of the times the prepositional phrase appears in early Christian literature outside of direct quotes of the NT are in reference to Jesus’s resurrection. Most often, the verb used for resurrection is ἀνίστημι,11 which was used at least thirty-seven times in the NT to refer to resurrection.12 The function of the phrase in distinguishing Jesus from the dead receives further accentuation in some contexts. For example, Justin’s use of the phrase with this verb contrasts with the example he cites in Dial. 69.2 of Dionysus’s resurrection (ἀνίστημι), but he does not use the phrase with the verb there, not least because he presents Dionysus as a counterfeit of Jesus, and thus not one who could be properly distinguished from the dead in this action. Likewise, although Origen uses more terms in reference to resurrection, he also contrasts Jesus with Orpheus, Protesilaus in Thessaly, Heracles in Taenarus, and Theseus, all of whom he describes as simply “having come back up from Hades” (ἀπὸ ᾅδου ἀνέληλυθότων), rather than as being truly risen from the dead (Cels. 2.56).
In many other cases, the verb linked to the phrase in reference to Jesus’s resurrection is ἐγείρω,13 which was used eighty-seven times in the NT to refer to resurrection.14 In the aforementioned text from Origen, he uses the verb and the phrase in two cases to refer to Jesus, but never uses it to describe the figures he contrasts him with, as his point is that Jesus truly was raised from the dead (Cels. 2.56). Likewise, Justin describes the counterfeit deeds of Asclepius in Dial. 69.3 in “raising up” the dead (ἀνεγείρω), but he avoids using the phrase, which he does use in describing Jesus as “raised up” from the dead in Dial. 106.1 (ἀνεγείρω).15
There are also noun phrases in which early Christians describe Jesus’s resurrection as “out of the dead.” Mainly, the earliest Christians used what was also the preferred noun in the NT: ἀνάστασις (Melito of Sardis, Peri Pascha 3; Origen, Cels. 2.56; 7.35; Comm. Jo. 10.43.299; Fr. 1 Cor. 80; Julius Africanus, Chron. fr. 50 [in George Syncellus, Chron. 391];16 Ques. Bart. fr. 1; Hippolytus, Haer. 7.35.2).17 According to the Epistle of Barnabas, Jesus persevered in order that he might destroy death and show “the resurrection out of the dead” (τὴν ἐκ νεκρῶν ἀνάστασιν; 5:6b). As with Acts, Jesus’s resurrection is thus more specifically and directly linked with the resurrection that distinguishes the righteous, as it is “out of the dead,” and he is the first revelation thereof. Similarly, Justin (or whoever else might have written The Resurrection of the Flesh) says that Jesus gave to others the resurrection from the dead in himself (Res. 1).18 Irenaeus uniquely refers to Jesus’s resurrection from the dead with ἔγερσις (Haer. 1.2.1), a noun which also appears only once in the NT in Matt 27:53.
And as with the NT, resurrection terminology combined with the prepositional phrase has broader application than as a description of Jesus’s resurrection. I noted above that Lazarus’s resurrection was described with this phrasing, and the early Christians continued describing Lazarus in this fashion with ἀνίστημι (Origen, Comm. Jo. 20.44.414; 28.9.69–70), ἐγείρω (Passion of Christina Tironis 27), and ἀνάστασις (Origen, Comm. Jo. 28.9.71). Early Christians also described a few other temporary resurrections—whether performed by Jesus or others—in this fashion with ἀνίστημι (Papias, fr. 11.2)19 and ἐγείρω (Acts John 83). Particularly noteworthy is the early text of Ignatius, wherein he says that Jesus raised (ἐγείρω) the prophets from the dead (Magn. 9:2), presumably in reference to Matt 27:52–53. In contexts where Theophilus and Origen respond to skeptics, they respond to objections that no one has arisen “from the dead” (Theophilus, Autol. 1.13; Origen, Cels. 2.57). Origen writes of how there were stories before of people who pretended to rise from the dead (Cels. 2.58). But in response to Celsus’s Jewish interlocutor, he also notes that there are cases from the OT of resurrection from the dead (Cels. 2.58).
Furthermore, as seen in a few NT texts, the phrase is applied to resurrection in terms of the eschatological resurrection of believers/the righteous specifically. This has already been indicated in the Epistle of Barnabas and The Resurrection of the Flesh (whether by Justin or not) in the connection of resurrection “out of the dead” with the resurrection of Jesus “out of the dead.” This is exemplified in Polycarp’s exhortation of how deacons are to live, which concludes with the promise of if “we” embody these virtues that he will raise (ἐγείρω) “us” from the dead and “we” will reign with him (Ep. Phil. 5:2; cf. 2 Tim 2:11–12). The last part of the promise draws the most explicit connection between Jesus and the believers, but it is also implied in the description of resurrection, given that Polycarp described Jesus in this same fashion earlier (Ep. Phil. 2:1–2), and so he is conveying that the Risen One has a closer connection with the resurrection of those who are like him. Other uses of resurrection apply ἐγείρω to eschatological resurrection “from the dead” (3 Cor. 3:6; Acts Paul 10.5). Polycrates, using ἀνίστημι, refers to Melito of Sardis and the part he has in the eschatological resurrection from the dead (Eusebius, Hist. eccl. 5.24.5).
Origen presents a more complicated example in his use of ἀνίστημι, given his belief in total restoration of all, but he does see the resurrection taking place in phases as people are ready (Cels. 3.51) and his description of resurrection “from the dead” is influenced by the NT focus on resurrection to everlasting life for believers because it involves transformation (Cels. 6.29). That is, his view still generally fits with the idea that this phrase conveys of being associated with the resurrection of the righteous, but he ultimately holds that all will be made righteous (for other uses, see Origen, Comm. Jo. 1.27.181; 20.25.223; Hom. Luke 14; Philoc. 18.22; Comm. Matt. 17.30 [2x], 34). He thus still links Jesus’s resurrection with the resurrection out of the dead, but he thinks the salvific union with the resurrected one and the salvific benefits of his resurrection will be universalized in the resurrections of others (Fr. 1 Cor. 84; Princ. 1.6).
Origen also uses ἀνάστασις in reference to the resurrection from the dead in ways that distinguish it from the sense in which others use “resurrection” to refer to the resurrection of all for judgment. For example, he specifically says that when believers receive the Spirit, they become children of the resurrection from the dead (Comm. Matt. 11.14). One sees a similar framework in his other nominal references as well (Origen, Comm. Jo. 10.43.304; Hom. Jer. 14.18; Comm. Matt. 17.30 [2x], 33 [2x], 35; Fr. 1 Cor. 84; 87). For others, the matter is simpler in terms of describing the resurrection that separates the faithful from the rest of the dead (3 Cor. 3:35; Justin, Res. 2).20 Eusebius notes that Papias was a chiliast in that he believed there would be a millennial kingdom after the resurrection from the dead (Papias, fr. 2.12 in Eusebius, Hist. eccl. 3.39.12).21 That is, he describes the first resurrection in Rev 20:4–6 specifically as “resurrection from the dead” rather than the more general “resurrection of the dead.”
Although Christians did not coin any of the constituent terms in reference to resurrection ἐκ [τῶν] νεκρῶν, it is striking that the phrase combined with the various terms for resurrection are almost entirely exclusive to Christians in our extant sources. It should be interesting to see if a similar study of rabbinic texts ever returns similar phrasing for their descriptions of resurrection (I know of some rabbinic resurrection texts, but I have not done a comprehensive survey), particularly since the Jewish texts preserved in Greek lack the phrasing altogether. In any case, the unique proliferation of the phrasing in Christian sources appears to be due to the influence particularly of the NT, the authors of which used it mostly in reference to Jesus’s resurrection that separated and distinguished him from the rest of the dead. Secondarily, although such an idea becomes more profuse in post-NT sources, the phrase developed a further association of the resurrection of the righteous that is linked with the resurrection of Jesus.
Erich Fascher, “Anastasis – Resurrectio – Auferstehung: Eine programmatische Studie zum Thema ‘Sprache und Offenbarung,’” ZNW 40 (1941): 166–229, esp. 170–94. For an equivalent analysis of relevant Hebrew terms, see John F. A. Sawyer, “Hebrew Words for the Resurrection of the Dead,” VT 23 (1973): 218–34.
John Granger Cook, Empty Tomb, Resurrection, Apotheosis, WUNT 2/410 (Tübingen: Mohr Siebeck, 2018), esp. 7–49; Cook, “The Greek Vocabulary for Resurrection in Paganism,” in In Mari Via Tua: Philological Studies in Honour of Antonio Piñero, ed. Israel M. Gallarte and Jesús Peláez, EFN 11 (Córdoba: El Almendro, 2016), 197–216; Cook, “Resurrection in Paganism and the Question of an Empty Tomb in 1 Corinthians 15,” NTS 63 (2017): 56–75; Cook, “The Use of ἀνίστημι and ἐγείρω and the ‘Resurrection of a Soul’,” ZNW 108 (2017): 259–80; K. R. Harriman, “Expectations and the Interpretation of Resurrection as ‘Bodily,’” JETS 65 (2022): 753–71; James P. Ware, “The Resurrection of Jesus in the Pre-Pauline Formula of 1 Cor 15.3–5,” NTS 60 (2014): 490–497.
I have found the phrase, with or without the article, in only two inscriptions, both of them by Christians. See RECAM II 130 (5th–6th century CE; cf. Heb 11:19) and MAMA III 242b (quoting a variant of Eph 5:14).
I do not include here the synonymous phrase ἀπό νεκρῶν to keep this analysis better focused. But it should be noted that there are fewer uses of the phrase, only two of which are non-Christian and prior to 300 in Herodotus 9.80 and Josephus, J.W. 4.385.
The one exception to this listed in TLG, Themistius in (Sophionae) In Parva naturalia commentarium, has been misattributed. Paul Wendland, Themistii (Sophionae) In Parva naturalia commentarium, CAG 5,6 (Berlin: Reimer, 1903), x–vi (the relevant text appears on 30).
It is possible that the use in Cels. 2.73 is also taken from Celsus, but this is less clear, as this could simply be Origen’s own words.
While I think Paul wrote Colossians, one’s conclusions on authorship are ultimately irrelevant to the point here.
The one exception before 300 CE is Clement of Alexandria, Paed. 2.10.87.4.
For the use of this phrase among early Christians, see Ignatius, Smyrn. 3. Also see 2 Clem. 9:1–6; 14:3–5; Justin (?), Resurrection; Irenaeus, Haer. 1.22.1; 3.16.6; 4.33.2; 5.3.3; 5.7; 5.9–15; 5.31.2; 5.33.1; Tatian, Or. Graec. 15 (cf. 6; 25); Theophilus, Autol. 1.7. In confessional statements, see the Old Roman Creed, the Apostles’ Creed, the Creed of Jerusalem, the Creed of the First Council of Toledo, and Apos. Con. 7.41.
The reference in Comm. Matt. 10.20 seems to be shaped by a variant reading of Matt 14:2, as in 12.9, since it uses ἀνιστημι, as opposed to ἐγείρω, and features the article before νεκρῶν, which is only in Matthew’s version.
1 Clem. 24:1; Barn. 15:9; Acts John 3; Justin, Dial. 17.1; 32.3; 36.5; 53.5; 85.1–2, 4; 100.1; 106.1; 108.2; 1 Apol. 45.1; 50.12; 67.8; Gos. Pet. 30; Irenaeus, Haer. 1.1.5; Melito of Sardis, Peri Pascha 8; 70; 100–101; 104–105; Origen, Cels. 2.16, 54, 58–59, 63–64; 5.57; Comm. Jo. 6.11.69; 14.82; 49.252; 56.288; 10.9.42; 13.8.48; Hom. Jer. 14.12; Dial. 8 (2x); Comm. Matt. 10.20; 12.17, 19, 20, 43 (2x); 16.27; 17.6, 30 (2x), 36; Fr. 1 Cor. 84 (12x); Hippolytus, Antichr. 46; Haer. 5.8.24; Comm. Dan. 2.27.
Matt 12:41; Mark 5:42; 8:31; 9:9–10, 31; 10:34; 12:23, 25; 16:9; Luke 8:55; 9:8, 19; 11:32; 16:31; 18:33; 24:7, 46; John 6:39–40, 44, 54; 11:23–24; 20:9; Acts 2:24, 32; 9:40–41; 10:41; 13:33–34; 17:3, 31; Eph 5:14; 1 Thess 4:14, 16. One could possibly add Heb 7:11 and 15 as well.
Polycarp, Ep. Phil. 2:1–2; Justin, Dial. 108.2; Irenaeus, Haer. 1.1.16; 3.14; Origen, Cels. 2.56 (2x); Comm. Jo. 1.5.30; 10.34.219; 37.247; 43.298; Origen, Dial. 6 (3x); Comm. Matt. 12.17, 18 (2x); Acts Thom. 59; Hippolytus, Haer. 6.35.6.
Matt 9:25; 10:8; 11:5; 12:42; 14:2; 16:21; 17:9, 23; 20:19; 26:32; 27:52, 63–64; 28:6–7; Mark 5:41; 6:14, 16; 12:26; 14:28; 16:6, 14; Luke 7:14, 22; 8:54; 9:7, 22; 11:31; 20:37; 24:6, 34; John 2:19–20, 22; 5:21; 12:1, 9, 17; 21:14; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37; 26:8; Rom 4:24–25; 6:4, 9; 7:4; 8:11 (2x), 34; 10:9; 1 Cor 6:14; 15:4, 12–14, 15 (3x), 16 (2x), 17, 20, 29, 32, 35, 42, 43 (2x), 44, 52; 2 Cor 1:9; 4:14 (2x); 5:15; Gal 1:1; Eph 1:20; 5:14; Col 2:12; 1 Thess 1:10; 2 Tim 2:8; Heb 11:19; 1 Pet 1:21.
For compound forms of this verb for resurrection in the NT, see 1 Cor 6:14; Eph 2:6; Col 2:12; 3:1.
Julius Africanus, Chronographiae: The Extant Fragments, ed. Martin Wallraff, Umberto Roberto, and Karl Pinggéra, trans. William Adler, GCS 15 (Berlin: de Gruyter, 2007), 276 (fragment F93).
For NT uses of this term for resurrection, see Matt 22:23, 28, 30–31; Mark 12:18, 23; Luke 14:14; 20:27, 33, 35–36; John 5:29 (2x); 11:24–25; Acts 1:22; 2:31; 4:2, 33; 17:18, 32; 23:6, 8; 24:15, 21; 26:23; Rom 1:4; 6:5; 1 Cor 15:12–13, 21, 42; Phil 3:10; 2 Tim 2:18; Heb 6:2; 11:35 (2x); 1 Pet 1:3; 3:21; Rev 20:5–6.
This is listed in the TLG database as being on p. 588 sec. C l. 10.
This fragment is listed as fragment 12 in Ehrman, LCL.
TLG: p. 589 sec. A l. 7
Both NPNF2 1:172 and Ehrman, Papias (LCL) mistranslate the phrase as simply “resurrection of the dead,” thereby missing the significance of the preposition.