We have already expressed the view that this prophecy moves strictly within Jewish limits (p. 29). Detailed study of the passage only serves to confirm this opinion. The Sonship mentioned in verse 32 bears a purely Messianic character. Dr. Plummer justly remarks: “The title υἱὸς ᾿Υψίστου expresses some very close relation between Jesus and Jehovah, but not the Divine Sonship in the Trinity” (op. cit., p. 23). _Nothing is either said or implied in this announcement of a miraculous birth._ The terms of the promise to Mary would be perfectly fulfilled by an ordinary birth within the marriage tie, so far, that is to say, as the mode of birth is concerned. We must therefore reject the view which speaks of “the strange declaration that she is to bear a son before she is married” (Plummer). We look in vain for this declaration. We agree that Mary’s question in verse 34 demands such a declaration in order to make it rational. In fact, we ourselves have argued that verse 34 is “a reply to what is understood as the announcement of an immediate conception”. Nevertheless, even on the most generous interpretation of Lk. i. 30‐3, it is impossible to find in the passage any such announcement.(35) There is thus a radical difference of point of view between the angelic announcement of Lk. i. 30‐3 and Mary’s question in Lk. i. 34. This difference of standpoint will be urged as one, though not the only reason for regarding Lk. i. 34 f. as a later insertion. But before we examine these reasons, we need to consider whether after all the angelic announcement may not contain some implication (which does not lie upon the surface of the passage) that a Miraculous Conception is promised.