Miracles in the Hebrew Bible

The Old Testament designates certain extraordinary phenomena as “signs” and “wonders” demonstrating divine power. Forms of miracles in the Old Testament include:

• celestial events (e.g., Josh 10:9–15);

• instantaneous healings (e.g., 2 Kgs 5:14);

• control of nature (e.g., Exod 14:21–22);

• objects and animals acting in unexpected ways (e.g., Num 22:22–35; 2 Kgs 6:5–7).

The Hebrew Bible frequently portrays God as the direct agent of miracles in the Hebrew Bible. For example, Numbers 22:22–35 explicitly attributes responsibility for a miracle to God, stating that “the Lord opened the mouth of the donkey” so that it talked to Balaam (Num 22:28 NRSV). He often employs a human intermediary (e.g., Moses in Exod 14:21). Sometimes His power is so essential to a human character that the division between God’s power and the power inherent in the human character is hardly recognizable (e.g., 2 Kgs 1:15; 2 Kgs 6:5–7; Lindars, “Elijah, Elisha and Gospel Miracles,” 62–79).

Human responses to miracles depend on the observer’s personal situation, sociopolitical situation, and theological suppositions. Thus, the same miraculous event can elicit different responses among various observers. For example, while Belshazzar’s initial response to the mysterious hand’s writing on the wall is fear, Daniel shows no fear (Dan 5:6, 17–28). In addition, a miracle usually affects the reputation of its agent(s). The Philistines of 1 Sam 4:8, for instance, are fearful of the Hebrew “gods” who afflicted the Egyptians with plagues (Exod 7–12; Stirrup, “Why Has Yahweh Defeated Us?” 89–90).