Or take the accounts of the resurrection. Who went to the tomb on the third day? Was it Mary alone or was it Mary with other women? If it was Mary with other women, how many other women were there, which ones were they, and what were their names? Was the stone rolled away before they got there or not? What did they see in the tomb? Did they see a man, did they see two men, or did they see an angel? It depends which account you read. What were they told to tell the disciples? Were the disciples supposed to stay in Jerusalem and see Jesus there or were they to go to Galilee and see Jesus there? Did the women tell anyone or not? It depends which Gospel you read. Did the disciples never leave Jerusalem or did they immediately leave Jerusalem and go to Galilee? All of these depend on which account you read.
You have the same problems for all of the sources and all of our Gospels. These are not historically reliable accounts. The authors were not eyewitnesses; they're Greek-speaking Christians living 35 to 65 years after the events they narrate.
They're written many decades after the fact by people who were not there to see these things happen, who have inherited stories that have been changed in the process of transmission. These accounts that we have of Jesus' resurrection are not internally consistent; they're full of discrepancies, including the account of his death and his resurrection. But there's the problem with miracle. It's not the philosophical problem with miracle discussed in the seventeenth and eighteenth centuries. It's a historian's problem with miracle. Historians cannot establish miracle as the most probable occurrence because miracles, by their very nature are the least probable occurrence.