In his three books on the Acts, Harnack is fond of underlining Lukan characteristics in the “We” Sections, in order to show the linguistic identity which exists between these Sections and the rest of the work. Let us see how Lk. i. 34 f. appears, when treated in this way; not forgetting, of course, that we are dealing with two verses only. It is obviously impossible to indicate by this method the special significance of each word or phrase; this, however, has already been shown. Our results may be represented as follows: εἶπεν δὲ Μαριὰμ πρὸς τὸν ἄγγελον Πῶς ἔσται τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω; καὶ ἀποκριθεὶς ὁ ἄγγελος εἷπεν αὐτῇ Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὕψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται, υἱὸς θεοῦ.
A possible reply to the linguistic argument presented above is that we may have to do with an interpolator who has thoroughly entered into the Lukan style. If our examination has shown anything at all, it has shown that Lk. i. 34. f. is very far from presenting neutral features: it is shot through and through with “Lukanisms”.[67] But, it may be asked, could not an interpolator, strongly influenced by the Lukan style, have penned these verses?
Let us see what, on that hypothesis, the interpolator has done. He has produced a passage of thirty-seven words, in which there [pg 068] is not a construction, and only one word (ἐπεί), which is not well represented in the Lukan writings. He has used a word (γινώσκω) in a sense not elsewhere illustrated in those works, but a word which St. Luke would naturally employ in the connexion in which it occurs. He has employed words, phrases, and constructions for which St. Luke has a fondness, such as καλέω, δύναμις Ὕψίστου, διὸ καί, the article with the participle in place of a noun (τὸ γενν.).[68] He has used two verbs (ἐπισκιάζω and ἐπέρχομαι) which are rare in the New Testament, but which St. Luke uses more than once; the phrase Π. ἅ. ἐπελεύσεται ἐπὶ σέ, which is closely paralleled in Acts i. 8; and, above all, the markedly Lukan εἶπεν δὲ ... πρός.
This feat, it must be confessed, is a striking performance. If, indeed, it has been achieved, we must conclude that it has been carried out deliberately. We make every allowance for the possibility that a redactor may well enter into the style of an author. But to suppose that in so short a passage so many Lukan features have come together without premeditation or design is all but impossible. We make bold to say that, if we must admit such an undesigned collocation of “Lukanisms”, we can have little confidence in the linguistic argument anywhere.
But can we believe that the linguistic features of Lk. i. 34 f. have been purposely introduced? Such a question is its own answer. No one, assuredly, would resort to the desperate expedient of supposing a redactor, who laboriously amasses Lukan characteristics, with the intention of passing off the very phraseology of his insertion as genuine. A modern interpolator might work along these lines, but not an ancient redactor. Interpolations are not forgeries. The thought of consciously reproducing stylistic features in an insertion would probably never have occurred to a redactor of the Gospels.[69]
So far then as linguistic considerations go, we must conclude that our unknown interpolator is a mythical personage. We do [pg 069] not forget the difficulty of ἐπεί, but if Lk. i. 34 f. is a non-Lukan interpolation, we must have more support than this. Warp and woof are Lukan; only a single thread gives cause for hesitation. Must not this hesitation give way when we look at the facts as a whole? Can we strain out the gnat, and swallow the camel? Assuredly on linguistic grounds the most reasonable conclusion we can frame is that Lk. i. 34 f. comes from the hand of St. Luke himself.
III. Summary and Conclusion
We have now to co-ordinate our results. However strong a linguistic argument may be, there is perhaps always room for the view that it is confirmatory rather than demonstrative. In the present case also, the shortness of the passage can be pleaded. In noticing this objection we urged that the character of the passage is the relevant consideration, and we think Lk. i. 34 f. meets this demand. But we have no need to press the linguistic argument to the extent we ourselves believe to be legitimate, when we find that both this argument and the textual argument point steadily in the same direction. It is this fact, that both arguments converge on the same point, which is the ultimate ground for our conclusion. Short of supplying a rigid demonstration, which should not be sought, it is sufficient to establish for us the Lukan authorship of Lk. i. 34 f.
This view carries with it at once the further conclusion that at some time or other St. Luke taught and believed in the Virgin Birth. But before we can rest satisfied with this result, we need to look more closely at an alternative form of the interpolation-hypothesis, to which reference has already been made (p. 36). This is the view of Kattenbusch, Merx, Weinel, and J. M. Thompson (Miracles in the New Testament, p. 149).