The True Resurrection was of Lazarus, and was Performed by John the Baptist.

Herod cut off John the Baptist by removing his father from the priesthood to annul John's ascension as the next Kohen Gadol.

Further information regarding the Exodus will be provided elsewhere, but for the sake of concise context, I will bring up how this time period and events regarding such relate to the raising of Lazarus. In the Old Testament (as well as in the 1956 movie The Ten Commandments by Cecil B DeMille), a few interesting events deserve mention:

• It was not Moses whom said unto Pharaoh "Let my people go" - it was Moses' elder brother Aaron. It was likewise Aaron whose rod turned into a serpent that devoured Pharaoh's serpents; whose rod brought about the first three plagues; and whose rod miraculously budded and blossomed, and produced ripe almonds overnight.
• After finding his firstborn son to be deceased, Pharaoh Ramses II placed his son into the arms of a certain Egyptian deity to whom he prayed for him to be brought back to life. The deity in question is referred to as Sokar. However, in Egyptian, this same deity is referred to as Seker. The error in the name of this deity is a result of subsequent transliteration from Egyptian into Greek, from Greek into Hebrew, and then from Hebrew into English. The Greeks referred to the Egyptian deity Seker as Socharis/Sokaris through the mistranslation of Egyptian into Greek (the Greeks added their own vowels, as the Egyptian hieroglyphic source contained only consonants). Once the Hellenic "is" suffix (which like "us" and "os" the Greeks have an affinity for adding to words in order to "Hellenize" them) is removed, one is left with Sochar/Sokar - the source for the name used in the Old Testament as well as the movie scene in reference to this deity. However, Sokar is derived from the Hellenic: the Jews while in Egypt would have heard this deity referenced to as Seker. Perhaps it is by ignorance that the Hellenic term is used in place of the Egyptian term in the movie and the Old Testament, but most likely there is a darker reasoning behind such.

• In the translation of Egyptian hieroglyphs into non-Egyptian vocabularies, the letters S and Z are derived by one and the same hieroglyph (), thereby making them interchangeable.
• According to the Old Testament, shortly after Moses had left Egypt - the realm in which Seker was worshiped as a supposed deity of death - Moses went about ascending Mount Zion. Moses then met with The Almighty atop Mount Zion, where The Almighty - according to  Exodus 3:15 stated to Moses "Thus shalt thou say unto the children of Israel: ‘The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob hath sent me unto you.’ This is My name forever, and this is My memorial unto all generations". In Hebrew, the word for memorial is Zeker. So what was this memorial that The Almighty was referring to? Are we really supposed to believe that just a short time after Pharaoh placed his son into the arms of an effigy of a deity named Seker, that The Almighty whom Moses climbed Mount Zion to meet with then referred to himself by the same name? Or was Moses speaking of something else?
• In Egyptian tradition, Seker's realm is to be found below the Great Pyramid and is referred to as the Hall of Records. Of course, records memorialize historic events. In Egyptian, the Hall of Records is synonymous with the Hall of Seker as it was his abode, and thus, after the Hebrews heard the traditions regarding Seker during their time in Egypt, they assimilated his name with records and memorials. As such, the term Zeker was adopted to define their term for the memorial name of The Almighty. In Hebrew, Exodus 3:15 ends with "This is My name for ever, and this is My Zeker unto all generations".
• Yet The Almighty never referred to himself by the name Yahweh, Jehovah or any other term, before, during or after Moses climbed Mount Zion, so how could The Almighty whom was meeting with Moses state "This is my name forever" in reference to himself without even stating his name? Perhaps he wasn't: perhaps he was instructing Moses to state in first- person unto the children of Israel that his (Moses') new name (Moses) was forever, and that Aaron (and his lineage) were to be Moses' Zeker (Baptizers) unto all generations. After all, just prior to Moses' supposed speaking on behalf of The Almighty, The Almighty distinguished that Moses was to speak to the crowd in the first person ("...hath sent me unto you") - so what's to say that the next line was not to be taken in the same first-person prose as well? How can Exodus state that The Almighty gave his name and memorial name for all generations when his name was never mentioned - unless Zeker itself is his name? When proper context is given to the Mount Sinai events, it is revealed that Moses was stating to the masses that he was their anointed leader (the term Moses being derived from the Hebrew Moshe, which in turn derives from the Egyptian term Messeh - 'to anoint as the new ruler'), at which time his old name was to no longer be used, and instead from then-on he was to forever be referred to as Moses.
• When Moses spoke to the crowd after meeting with The Almighty, Aaron would have undoubtedly been right by his side as his Zeker unto all generations. According to Jewish tradition, "Part of the Law given to Moses at Sinai granted Aaron the priesthood for himself and his male descendants, and he became the first High Priest (Kohen Gadol) of the Israelites. Levitical priests or kohanim are traditionally believed and halakhically required to be of direct patrilineal descent from Aaron." This lineage was later usurped by Herod's political appointees into the priesthood during the fist centuries BC and AD. Nonetheless, the above it is written in reference to the lineage of Aaron "and his descendants", which flawless defines the ending of Exodus 3:15 - "unto all generations".
• Mention of the Egyptian deity Seker predates both the latter Egyptian deities Osiris and Ptah by over a thousand years. Parchments dated to 4,266 BC referencing Seker have been unearthed, several of which in turn making allusions to even older writings referring to the same deity, his ceremonies and his Henu Barque. Nonetheless, aspects of Seker were "incorporated" into many other deities and rulers throughout the centuries in the same manner that Ptah was "incorporated" into the Greek Zeus and Roman Jupiter and Osiris became "incorporated" into the Greek Dionysus.
• In some cases, Seker was grafted onto other deities as well. One such instance is the Egyptian tri-form deity Ptah-Seker-Osiris, which consisted of Ptah as the Creator (Father) aspect and Osiris as the posthumous ruler (Holy Ghost) aspect. Osiris itself is a Hellenic bastardization of the original Egyptian term Asir with the Greek suffix "is/us" affixed to it. This tri-form deity was later "incorporated" by the Greeks into the Greek drama regarding Zeus (Ptah) and his son Zagreus-Dionysus (Seker-Osiris) whom were being worshiped throughout the times leading up to, during and after the time that the events of the New Testament were said to have taken place, albeit in morbidly degraded forms in the latter years. In the Greek dramas, Zeus was the Father, Zagreus was the first-born Son, and Dionysus was the "second-born" Son created from the still-beating heart of the murdered Zagreus.
• In Greek, the epithet for Horus - the Son of Osiris - is "IUSA KRST, the Ever-Manifesting Son of Ptah": the IU being a prefix meaning "Ever-Manifesting" (from which the term "Jew" is actually derived), and the ST being a suffix meaning "upholder of", the core root of the epithet is SA KR, which thus equates to "Son of Ptah". This is likewise significant because Iusa Krst is the source from which the epithet Jesus Christ is derived.
• Other terms that are derived from this same source include: Sacre, Sacred, Sacra, Ziggurat, Saqqara, Sakhra, and Sicarii.

All of that stated, it's time to move on to the Raising of Lazarus

The term Lazarus is derived from the Hebrew "El" prefix and the Hellenic "us" being attached to the root Azar (Osir). Again, in Egyptian the S and Z interchange, as do vowels. The term Lazarus is a reference to the third aspect of the pre-Semitic Egyptian tri-form deity Ptah-Seker-Osiris. Again, The Father (Ptah) being the first aspect or form, The Firstborn Son Zechariah (Zeker Iah) being the second, and The Holy Ghost ("second-born Zechariah") - Lazarus (El-Osir: Osiris) being the third. Zechariah was the last High Priest of the Second Temple Period, whom by default became El (Lord) Osiris ("Azarus") when he was usurped by the Pharisees and Sadducees.

Keeping in mind the covenant made between The Almighty and Moses at Mount Zion regarding the descendants of Aaron, traditionally, when a High Priest was no longer capable of presiding as the Kohen Gadol, his station would have passed onto his son - in Zechariah's case, John the Baptist. However prior to and suring the years ascribed to in the New Testament, Herod had installed his non-Aaronic political allies into the priesthood, thereby usurping (cutting off) John the Baptist as the next Kohen Gadol (High Priest). In biblical terms, Herod had both Zechariah and John cut off as the heads of the priesthood. If one changes the word "as" to the word "at" in the previous sentence, the truth of the matter at hand becomes evident. Thus it is easily realized that it was John the Baptist whom after his own "beheading" (excommunication by default from the priesthood) "raised" (reinstated) "Lazarus" (his own father) back to the title-station of Zechariah after Herod had apparently "cut off" his father, which enraged Herod and led to John's crucifixion at the hands of the Pharisees.

Note that nothing whatsoever is written about an individual named Zechariah after John the Baptist is "named". Zechariah just suddenly disappears as if into thin air.

Curiously, in the Old Testament, it is stated that the prophet Zechariah was "murdered" "between the altar and the sanctuary" for rebuking the ruler, just as the New testament claims that John was "beheaded" for rebuking Herod. The New Testament Zechariah was of course the head of the Jewish priesthood: John was to become likewise. By default, as Zechariah's son and heir apparent, Zechariah being "cut off" from the priesthood would amount to John likewise being "cut off" as well. The exact circumstances that culminated in Herod "cutting off" Zechariah are unclear, but it is obvious that by him doing such, it would have led to John being in danger of losing his station as heir apparent to the High Priesthood, thus leading to him "resurrecting" his father before he himself was cut off as well.

It is significant to realize that whomever wrote the New Testament account of the raising of Lazarus (John 11) went to the seemingly unnecessary trouble of making the claim that although Lazarus was "raised from the dead", he was supposedly not raised until the fourth day - too late for him to be afforded the ability to return to his previous title-name (Zechariah) and station as the High Priest. The mention of "Jesus" being too late to raise Lazarus properly is overtly pointless if in fact it was meant to be taken in a physical sense due to the fact that Lazarus had nonetheless been raised "from the dead", and as such, it need not have even been mentioned.

So why would the author state that Jesus delayed his journey to Lazarus, thereby arriving on the fourth day? The fact that the author felt it important to push this claim is because in proper context, the author was trying to peddle the narrative that Zechariah's being "cut off" was official, which in turn unmasks the author as being on the side of the Romans, the Pharisees, and/or the Sadducees as opposed to those whom he was supposedly writing about. In proper chronology, Zechariah rebuked Herod. Herod usurped the priesthood by appointing his own non-Aaronic political allies to the priesthood. When John found out that his father Zechariah had been usurped, he went - as the heir apparent High Priest - and "raised" Lazarus (his father Zechariah), causing the Romans, the Pharisees, and possibly the Sadducees to become incensed enough to have him crucified supposedly "against Rome's will".

Another significant point to be made, is that so little is written about Zechariah's influence as High Priest on John and Jesus' youths. The fact that Zechariah was a lone holdout in a temple that had become political, corrupt and bastardized is beyond doubt. So why wasn't this significant personage - the godfather of the virgin Mary, uncle of Jesus Christ and father of John the Baptist - featured in prominence by the gospel writer(s)? Was it because they were at odds with regards to the Roman occupation of Judea? Or perhaps, was it because the zealots - whom the Flavians were at war with and whom Josephus betrayed -  named themselves the Sicarii after none other than Zechariah - the father of the True Christ? Sicae my ass 

According to the New Testament, Zechariah raised Jesus' mother Mary as his own daughter. That said, John 11 records the Raising of Lazarus as follows (annotations and footnotes are mine):

"Now a man named Lazarus was sick. He was from Bethany, the village of Mary and her sister Martha¹. (This Mary, whose brother Lazarus² now lay sick, was the same one who poured perfume on the Lord and wiped his feet with her hair³.) So the sisters sent word to Jesus, “Lord, the one you love is sick⁴.” When he heard this, Jesus said, “This sickness will not end in death⁵. No, it is for God’s glory so that God’s Son may be glorified through it⁶.” Now Jesus loved Martha and her sister and Lazarus. So when he heard that Lazarus was sick, he stayed where he was two more days⁷, and then he said to his disciples, “Let us go back to Judea.” “But Rabbi,” they said, “a short while ago the Jews there tried to stone you⁸, and yet you are going back?” Jesus answered, “Are there not twelve hours of daylight⁹? Anyone who walks in the daytime will not stumble, for they see by this world’s light. It is when a person walks at night that they stumble, for they have no light.” After he had said this, he went on to tell them, “Our friend Lazarus has fallen asleep; but I am going there to wake him up¹⁰.” His disciples replied, “Lord, if he sleeps, he will get better¹¹.” Jesus had been speaking of his death, but his disciples thought he meant natural sleep. So then he told them plainly, “Lazarus is dead, and for your sake I am glad I was not there, so that you may believe¹². But let us go to him.” Then Thomas (also known as Didymus) said to the rest of the disciples, “Let us also go, that we may die with him¹³.”

On his arrival, Jesus found that Lazarus had already been in the tomb for four days¹⁴. Now Bethany was less than two miles from Jerusalem, and many Jews had come to Martha and Mary to comfort them¹⁵ in the loss of their brother. When Martha heard that Jesus was coming, she went out to meet him, but Mary stayed at home. “Lord,” Martha said to Jesus, “if you had been here, my brother would not have died¹⁶. But I know that even now God will give you whatever you ask.” Jesus said to her, “Your brother will rise again¹⁷.” Martha answered, “I know he will rise again in the resurrection at the last day.” Jesus said to her, “I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die. Do you believe this?” “Yes, Lord,” she replied, “I believe that you are the Messiah, the Son of God, who is to come¹⁸ into the world.” 

After she had said this, she went back and called her sister Mary aside. “The Teacher¹⁹ is here,” she said, “and is asking for you.” When Mary heard this, she got up quickly and went to him. Now Jesus had not yet entered the village²⁰, but was still at the place where Martha had met him. When the Jews who had been with Mary in the house, comforting her, noticed how quickly she got up and went out, they followed her, supposing she was going to the tomb to mourn there. When Mary reached the place where Jesus was and saw him, she fell at his feet and said, “Lord, if you had been here, my brother would not have died¹⁶.” When Jesus saw her weeping, and the Jews who had come along with her also weeping, he was deeply moved in spirit and troubled²¹. “Where have you laid him?” he asked. “Come and see, Lord,” they replied. Jesus wept²². Then the Jews said, “See how he loved him!” But some of them said, “Could not he who opened the eyes of the blind man have kept this man from dying²³?”

Jesus, once more deeply moved²⁴, came to the tomb. It was a cave with a stone laid across the entrance²⁵. “Take away the stone²⁶,” he said. “But, Lord,” said Martha, the sister of the dead man, “by this time there is a bad odor, for he has been there four days²⁷.” Then Jesus said, “Did I not tell you that if you believe, you will see the glory of God?” So they took away the stone. Then Jesus looked up and said, “Father, I thank you that you have heard me²⁸. I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me²⁹.” When he had said this, Jesus called in a loud voice, “Lazarus, come out!³⁰” The dead man came out, his hands and feet wrapped with strips of linen, and a cloth around his face³¹. Jesus said to them, “Take off the grave clothes and let him go.”

Therefore many of the Jews who had come to visit Mary, and had seen what Jesus did, believed in him. But some of them went to the Pharisees and told them what Jesus had done³². Then the chief priests and the Pharisees called a meeting of the Sanhedrin³³. “What are we accomplishing?” they asked. “Here is this man performing many signs. If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our temple and our nation.” Then one of them, named Caiaphas, who was high priest that year³⁴, spoke up, “You know nothing at all! You do not realize that it is better for you that one man die for the people than that the whole nation perish.” He did not say this on his own, but as high priest that year³⁴ he prophesied that Jesus would die for the Jewish nation, and not only for that nation but also for the scattered children of God, to bring them together and make them one. So from that day on they plotted to take his life³⁵. Therefore Jesus no longer moved about publicly among the people of Judea³⁶. Instead he withdrew to a region near the wilderness, to a village called Ephraim, where he stayed with his disciples. When it was almost time for the Jewish Passover, many went up from the country to Jerusalem for their ceremonial cleansing before the Passover. They kept looking for Jesus, and as they stood in the temple courts they asked one another, “What do you think? Isn’t he coming to the festival at all?” But the chief priests and the Pharisees had given orders that anyone who found out where Jesus was should report it so that they might arrest him³⁷."

Lazarus' Sisters

Lazarus' sisters were Mary (Isis: Elizabeth) and Martha (Nephthys), which is proven as follows: Osiris' sisters were Isis and Nephthys, the first being his wife, and both being mothers of his "two" son"s". Elizabeth literally translates to El (Lady) Isa (Isis) of the House (Beth). Isis was often referred to as Meri ("Beloved") in Egyptian scripture. Zechariah was the husband of Elizabeth, just as Seker-Osiris was the husband of Isis. The term Mary was intentionally convoluted as a tacit reference to Elizabeth in both the Raising of Lazarus as well as the Conception and Birth of The Christ in order to mislead the reader. Martha (Nephthys) assisted Mary (Isis) in the resurrection of Osiris, which culminated in the "second birth" of Anubis-Horus (John the Christ - Iusa Krst: The ever-manifesting (IU) Zeker (SAKR) = Son of Ptah (ST)) - see Source 1. and Source 2 and Source 3 and Source 4 and Source 5 and Source 6 and Source 7 and Weak Counter Arguments