Miracle. Event which may seem contrary to nature and which signifies an act in which God reveals himself to man. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind which parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon which is not readily explainable (e.g., quasars) may reflect laws with which science is not yet fully conversant. In Scripture the element of faith is crucial; a natural approach cannot prove or disprove the presence of “miracle.” The timing and content of the process can be miraculous even though the event may seem natural. The consistent rationalist demonstrates the necessity of faith; he would place any so-called miracle in the category of unexplained phenomena rather than accept it as a pointer to the presence of God’s activity in the world. The revelatory significance is also important. In every case God performed the miracle not merely as a “wonder” to inspire awe in man but as a “sign” to draw men to himself.

Event which may seem contrary to nature and which signifies an act in which God reveals himself to man. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind which parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon which is not readily explainable (e.g., quasars) may reflect laws with which science is not yet fully conversant. In Scripture the element of faith is crucial; a natural approach cannot prove or disprove the presence of “miracle.” The timing and content of the process can be miraculous even though the event may seem natural. The consistent rationalist demonstrates the necessity of faith; he would place any so-called miracle in the category of unexplained phenomena rather than accept it as a pointer to the presence of God’s activity in the world. The revelatory significance is also important. In every case God performed the miracle not merely as a “wonder” to inspire awe in man but as a “sign” to draw men to himself.

17 And it came to be when Aḇram was ninety-nine years old, that יהוה appeared to Aḇram and said to him, “I am Ěl Shaddai—walk before Me and be perfect.

2 “And I give My covenant between Me and you, and shall greatly increase you.”

3 And Aḇram fell on his face, and Elohim spoke with him, saying,

4 “As for Me, look, My covenant is with you, and you shall become a father of many nations.

5 “And no longer is your name called Aḇram, but your name shall be Aḇraham, because I shall make you a father of many nations.

6 “And I shall make you bear fruit exceedingly, and make nations of you, and sovereigns shall come from you.

7 “And I shall establish My covenant between Me and you and your seed after you in their generations, for an everlasting covenant, to be Elohim to you and your seed after you.

8 “And I shall give to you and your seed after you the land of your sojournings, all the land of Kena‘an, as an everlasting possession. And I shall be their Elohim.”

17 that I shall certainly bless you, and I shall certainly increase your seed as the stars of the heavens and as the sand which is on the seashore, and let your seed possess the gate of their enemies.

18 “And in your seed all the nations of the earth shall be blessed, because you have obeyed My voice.”

5 And the Philistines took the ark of Elohim and brought it from Eḇen Ha‘ězer to Ashdoḏ,

2 and the Philistines took the ark of Elohim and brought it into the house of Daḡon and set it by Daḡon.

3 And the Ashdoḏites rose early in the morning and saw Daḡon fallen on its face to the ground before the ark of יהוה. So they took Daḡon and put it in its place again.

4 And they arose early the next morning and saw Daḡon fallen on its face to the ground before the ark of יהוה, and the head of Daḡon and both the palms of its hands cut off, on the threshold, only Daḡon itself was left of it.

23 And having dismissed the crowds, He went up to the mountain by Himself to pray. And when evening had come, He was alone there.

24 But the boat was now in the middle of the sea, agitated by the waves, for the wind was against it.

25 And in the fourth watch of the night יהושׁע went to them, walking on the sea.

26 And when the taught ones saw Him walking on the sea, they were troubled, saying, “It is a phantom!” And from fear they cried.

27 But immediately יהושׁע spoke to them, saying, “Take courage, it is I, do not be afraid.”

28 And Kěpha answered Him and said, “Master, if it is You, command me to come to You on the water.”

29 And He said, “Come.” And when Kěpha had come down out of the boat, he walked on the water to go to יהושׁע.

30 But when he saw that the wind was strong, he was afraid. And beginning to sink, he cried out, saying, “Master, save me!”

31 And immediately יהושׁע stretched out His hand and took hold of him, and said to him, “O you of little belief, why did you doubt?”

32 And when they came into the boat, the wind ceased.

33 And those in the boat came and did bow to Him, saying, “Truly You are the Son of Elohim.”