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KNAPPIUS

DE

SPIRITU SANCTO ET CHRISTO PARACLETIS,

&c.

THE word Paraclete is used by no writer of the New Testament except John, by whom this name is once applied to Christ, Epis. I. Ch. ii. v. 1, and often to the Holy Spirit, Ch. xiv. 16, 26. xv. 26. xvi. 7. Nor does he ever use the verb παρακαλείν or the noun παράκλησις ; which, with various significations, the other writers of the New Testament books frequently employ. This variety of significations accounts for the fact, that from the earliest times, the opinions of interpreters in determining the power to Tagaxλrov, especially in those places where it is applied to the Holy Spirit, have been different and opposite. These opinions appear to admit many arguments, wherefore, that those who desire to judge for themselves may see at one view all these opinions collected, we shall enumerate in order the definitions of παρακαλειν and παρακλησις.

And first, among the ancient Attics, ragaxaλɛ always means to summon-advocare; to send for-arcessere ; to invite invitare; as by Xenophon, Mem. Socr. 11. 10. 2. In this sense also it is found in Acts xxviii. 20.†

+ Thus Pliny, Epp. vii. 17, 12: "Ego (when discoursing) non populum advocare, (that is to hear the oration) sed certos electosque soleo."

Hence

This signification of the word is so very extensive, that it designates calling of every kind. And ragaxλnos denotes παράκλησις invitation of every sort, and for any purpose. dragaxλnros means, one who comes uncalled, or uninvited, who offers himself willingly for giving assistance or safety; to whom is opposed he who comes tagaxexλnuevos. In the same sense also the Gods are said to be called by men imploring their aid and seeking their presence; as by Xenophon Όταν τον Ενυαλιον παρακαλέσωμεν, * and elsewhere πι καλειν, κατακαλειν τον θεον. Those who are engaged in any controversy or difficulty, and are unable to consult for their own safety are said to call-advocare him whom they consult, and whose power or assistance they demand. Hence have arisen these common forms of speaking; ragaxaλs συμβουλον, βοηθον, παρακαλείν τινα εἰς σωτηριαν, εἰς συμβούλιον οι εἰς συμβολην. † But παράκλησις, in this sense, is chiefly used when any one is summoned to trial, or suspects that he will be summoned at such a time, friends and those possessing legal knowledge, are consulted, who give counsel, and suggest whatever may aid the cause. There were those also who would give counsel for wages, and if they understood rhetoric, would write orations which were delivered by themselves, or by those who were on trial, or those who managed their cause. Such were many of the orations of Demosthenes, and almost all those of Lysias. But the most frequent and technical use of παράκλησις and παραxaλɛw, in the forum, was concerning the patrons of causes or orators who were called to defend a cause. Thus Taga

1. Histor. Grec. ii. 7, 10. The Latins have imitated this. Thus Livy (Hist. viii. 33, 21.) and Varro write deos advocare; and Lactantius; precibus advocare. See Buenemannus, ad Lactant. 1. D. ii. Q. 2.

2. This Seneca (Ep. 109) and Quintilian (de I. O. Yii. 8. 70) have literally translated thus, advocar in consilium, or in consilia. Cicero says, in consilium adhiberi. Gellius (N. A. xiv. 2, 9) in consilium rogari and Phaedrus (Fab. iv. 4. 20.) "Fidem advocavit, jure neglecto. parens.' Seneca also says (Ep. xcix)" adversus dolorem et incommoda virtutem advocare," and also (Ep. Ixxviii.) “ vinum virium causa advocare, aut intermittere.

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καλειν συνηγορον, is to demand a patron, or call to his aid any one in whom he puts confidence, that he may speak for him. See for example, Δημοσθένη παρακαλη, (let him call Demosthenes), παρακαλω Εὐβουλον συνηγορον, from Hschines, and many other similar passages. Hence, not only the patrons of causes or συνηγοροι, were named παρακλητοι as in the following passage from Demosthenes, (Adv. Esch. de παραπρ.) Αἱ δε των παρακλήτων αὐται δεήσεις και σπουδαι των ίδιων πλεονεξίων ἕνεκα γιγνονται, * but also the pleading (προστασία,) οι defence undertaken by the orator, was called παράκλησις, and συνηγορια thus Eschines, Της σοφροσυνης παράκλησιν παρακεκα ληκα, and Demosthenes, Οἱ ἐκ παρακλήσεως συγκαθημένοι.

Generally among the Grecian orators, παρακαλειν τινα, is to ask any one to be with us at the trial, for a witness, patron, defender, (προστατης σύνδικος) or partisan of our cause, and those in any manner defending the accused, are said to be with him παραγινεσθαι, συμπαραγινεσθαι. See 2 Tim. iv.

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† For they were accustomed συνηγορειν ἔπι μισθῳ. Compare what Gel-. lius relates (N. A. xi. 9) concerning the legates of the Millesians, who, when pleading, spoke for themselves, and also concerning Demosthenes, who, at the commencement, strenuously opposed the petition of these advocates, but afterwards, by a reward from the Millesians, was suddenly silenced. To the same must be referred της ἱκεσίας παρακλητος of Heraclitus, Αλληγορ. εις τα του Όμηρου περι θεων εἰρημένα, 59. For παρακαλειν συνηγορον in the or tions of Demosthenes,is substituted καλειν συνηγορον άγωνι τινι, (to demand a patron of the cause,) οι παρασκευαζεσθαι ἑαυτῷ συνηγορούντα οι συνερούντα, (to associate a patron with himself.)

†† Among the Latins, also, postulare or petere advocationem, is to petition the prætor or president of the court, for time to invite friends and consult with them on the cause in trial. The assembly collected for this purpose was called advocatio, and because this caused a delay in the court, every delay or hindrance was called advocatio. This is exemplified by J. F. Gronovius ad Cicer. Epp. vii. 11, 1.

3. παρακλητος also means a messenger who is sent to speak in the place, name, and authority of another; thus Diogenes Laertius de Bione, says (iv. 50) προς τον άδολεσχην, λιπαρουντα συλλαβέσθαι αὐτῷ, το ἱκανον σοι ποιη σω, φησιν, ἐαν παράκλητους πέμψης, και αύτος μη έλθῃς. but not many similar passages can be found.

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