As is well known, the phrase Πνεῦμα ἅγιον is very frequently found in the Lukan writings. The percentage is as much as 60, and out of the instances in the NT., where the phrase is anarthrous, more than 50 per cent, are in St. Luke (G. and Acts). The phrase is therefore very strongly Lukan. But perhaps we ought not to include the phrase among those which tell strongly against the theory of interpolation, since a redactor would easily and naturally introduce it in the connexion in which it appears in i. 35. “The new view was not an intruder from the sphere of heathen mythology, but a logical conclusion from the belief that our Lord was _God’s Son by the operation of the Holy Spirit_” (Harnack’s _Date of Acts_,(56) p. 144). We can say therefore that Πνεῦμα ἅγιον is admirably in keeping with Lukan usage but hardly more. The case is quite otherwise with the whole phrase, Πνεῦμα ἅγ. ἐπελεύσεται ἐπὶ σέ, as we shall see. Καλέω is also a word which might be considered here, for it is, of course, a very common word. Having regard, however, to the way in which it is used, it will be better to take it later. Summing up our results thus far, we may say that we have found nothing that is out of accord with Lukan usage. On the other hand, indeed, every word and phrase we have examined is well represented in St. Luke’s writings. Nevertheless, the words are common elsewhere, and in no case do they tell decisively either way. b. _We now come to words which present difficulties, less or greater, on the assumption of Lukan authorship, and so far tell in favour of the theory of interpolation._ These are—ἐπεί, γινώσκω, and perhaps τὸ γεννώμενον. 1. We introduce τὸ γεννώμενον here, because the expression, as distinct from the construction, occurs nowhere else in Lk. As a matter of fact it occurs nowhere else in the New Testament in this form. The perfect passive participle, however, appears twice in the Johannine writings: τὸ γεγεννημένον ἐκ τ. σαρκὸς σάρξ ἐστιν (Jn. iii. 6), and ὅτι πᾶν γεγεννημένον ἐκ τ. θεοῦ νικᾷ τ. κόσμον (1 Jn. v. 4). What is more important is that there is a close parallel to τὸ γεννώμενον in Mt. i. 30, which reads, τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματος ἐστιν ἁγίου. The complete clause in Lk. runs, διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται, υἱὸς θεοῦ.