Abstract
Luke's perspective is shaped by the Jewish conception of the Spirit as the source of prophetic inspiration. Thus, Luke distances the Spirit from direct or exclusive association with miraculous activity outside the realm of inspired speech or special revelation (i.e. miracles of healing, exorcism, feats of strength). Although a few intertestamental texts link the Spirit with miracles of this kind, these texts simply replicate OT traditions. The literature displays a general reluctance to associate the Spirit with miraculous deeds. Luke displays a similar tendency: while he frequently presents the Spirit as the exclusive source of prophetic activity, he never does so with reference to miracles; and whenever a combination of prophetic and miraculous activity is in view, he is unwilling simply to cite πνευμα as the source, but feels compelled to qualify the term with the addition of δυναμις.
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