Over the last decade, however, as anthropology has turned more directly toward cultural phenomena, the perception of “magical” practices in Old Testament studies has changed (Cryer 1991; Jeffers 1996; Schmitt 2004), as it has also in studies of the ancient Near East (for example, Thomsen 1987; Abusch 2002; and Schwemer 2007) and Egypt (for example, Assmann 1991 and Ritner 1993). Magic and divination have come to be seen more as performative acts and comprising the more integral part of religion and the entire symbolic system of a culture. Accordingly, magic in the Old Testament, as in the ancient Near Eastern world, was not so much a manipulation of matter and beings through the use of dynamistic or animistic powers as it was the result of a belief in the absolute power of the divine. The absolute divinity was the final or sole authority able to intervene by supernatural force in the human realm. Magic as a descriptive term denotes ritual practices that were intended to effect particular results through rituals or acts performed in anticipation of divine intervention (see Schmitt 2004: 92–93). Thus, the rites and rituals of family religion—as well as the rituals of official cults—were strategies of ritual behavior that must be seen as genuine expressions of religion, regardless of differences in socioreligious settings.—Family and Household Religion in Ancient Israel and the Levant, page 388
Same results, though. Man trying to control God!