According to Luke, the angel who appears to Mary, in the first place informs her only that she shall become pregnant, without specifying after what manner: that she shall bring forth a son and call his name Jesus; He shall be great, and shall he called the Son of the Highest (υἱὸς ὑψίστου); and God shall give unto him the throne of his father David, and he shall reign over the house of Jacob for ever. The subject, the Messiah is here treated precisely in the language common to the Jews, and even the term Son of the Highest, if nothing further followed, must be taken in the same sense; as according to 2 Sam. vii. 14, Ps. ii. 7 an ordinary king of Israel might be so named; still more, therefore, the greatest of these kings, the Messiah, even considered merely as a man. This Jewish language reflects in addition a new light upon the question of the historic validity of the angelic apparition; for we must agree with Schleiermacher that the real angel Gabriel would hardly have proclaimed the advent of the Messiah in a phraseology so strictly Jewish: [214] for which reason we are inclined to coincide with this theologian, and to ascribe this particular portion of the history, as also that which precedes and relates to the Baptist, to one and the same Jewish-christian author. It is not till Mary opposes the fact of her virginity to the promises of a son, that the angel defines the nature of the conception: that it shall be by the Holy Ghost, by the power of the Highest; after which the appellation υἱὸς θεοῦ receives a more precise metaphysical sense. As a confirmatory sign that a matter of this kind is nowise impossible to God, Mary is referred to that which had occurred to her relative Elizabeth; whereupon she resigns herself in faith to the divine determination respecting her.