Every miracle recorded in the New Testament — who needed it, who witnessed it, where it is written in the Gospels, Acts, and the Epistles, and how many accounts tell it — organized by category.
“Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs… as you yourselves know.” — Acts 2:22
Each card is one miracle. The line under the title tells you who needed it; open the card for who witnessed it and the story's detail. The number on the right counts the New Testament books that record or attest it — gold chips are Gospel passages, purple chips are Acts and the Epistles. A “4” or “6” means the event is multiply attested across the New Testament.
For group study: one category per session (seven sessions), reading the passages aloud, closing with the discussion questions. The healing miracles appear here in compact form — the companion Healing Encounters study covers each one in depth, including the soul-healing encounters.
Patterns to watch for as you read
The Gospel writers keep anchoring miracles to identifiable people: Jairus, Bartimaeus, Malchus, Lazarus, Mary Magdalene, Cleopas — and Paul points to 'more than five hundred, most of whom are still living,' an invitation to go ask them. Peter's Pentecost sermon appeals to what the Jerusalem crowd already knew firsthand. The miracle tradition presents itself as public record, not private vision.
Almost every miracle answers a concrete need — wine run out, nets empty, a crowd hungry, a boat sinking, a child dying. The exceptions are telling: the fig tree is an acted parable, and the Transfiguration and Resurrection meet the deepest need of all, the one the disciples didn't yet know they had.
Only three entries span all four Gospels: the feeding of the five thousand, the crowd-healing summaries, and the Resurrection — which Acts preaches and the Epistles enshrine in the church's earliest creed (1 Corinthians 15:3-8). The New Testament concentrates its witness on the events that carry the most weight.
The same works produce worship and murder plots. Crowds marvel; Pharisees credit Beelzebul; the raising of Lazarus triggers the plan to kill Jesus. Signs alone don't compel faith — John says the miracles are written 'that you may believe,' but even eyewitnesses could see and doubt (Matthew 28:17).
John openly says his catalog is a selection from 'many other signs.' Matthew clusters miracles to show the Messiah of Isaiah; Mark's fast-moving first chapters make the kingdom's arrival physical; Luke keeps noticing outsiders — a widow, a Samaritan leper, a Gentile mother; John builds his whole Gospel on seven chosen signs. Comparing the accounts is not a problem to solve but a study in testimony.
Scope: all miracles of Jesus recorded in the New Testament — provision and nature miracles, raisings, healings, deliverances, the Transfiguration, the Resurrection and appearances, and the Ascension — plus the summary statements and the apostles' appeals to the miracles in Acts. The 'accounts' badge counts distinct New Testament books that record or directly attest the event; parallel passages within one book count once.
The seventeen individual healing miracles and seven deliverances are treated compactly here; the companion study, 'The Healing Encounters of Jesus,' gives each its full treatment, including the crowd-healing summaries individually and the soul-healing encounters (forgiveness without physical cure), which are not repeated in this catalog.
Judgment calls, flagged for transparency: the Transfiguration is included although it is glory revealed rather than a miracle Jesus performs (many published lists exclude it); the two feedings are treated as distinct events (per Mark 8:19-20); Matthew's two blind men at Jericho are treated as parallel to Mark's Bartimaeus (the majority scholarly view); and passages from the longer ending of Mark (16:9-20) are included with a textual note, since the earliest manuscripts end at 16:8. Signs at the crucifixion done to Jesus' circumstances rather than by him (darkness, the torn veil, the earthquake — Matthew 27:45-54) are noted here but not cataloged as his miracles. Quotations follow the NIV. Where dates are given (such as ~AD 55 for 1 Corinthians), they are approximate scholarly consensus figures.