Amongst the Attics, ragaxaλsw also signified to exhort, to admonish, to persuade, to invite, and to impel. Hence παράκλησις and προτροπη, and also παρακαλείν and προτρέπειν, are by Isocrates often interchanged, as if signifying the same thing, and sometimes coupled together. Philo the Jew, also often uses it concerning exhortation, and admonition of every kind, and writes παράκλησιν and παραίνεσις promiscuously. * Nor is this use less frequent in the New Testament, as by Luke concerning Paul, Acts xx. 2. Tagaxaλedas autous Norw πολλῳ, in place of which is used v. 31, Νουθετων ένα έκαστον. These are, for the most part, common amongst the Attics. But when the Macedonian dialect began to prevail in Greece, other significations gradually obtained, derived indeed from the preceding, but rarely or never used by the Attic writers. To this must be referred the interchange of ragaxaλew with dewpai, to ask, to pray, to beseech, which signification is unusual in the Attic books 5, although from exhorting, persuading, imploring, and supplicating (in which sense they use it,) the transition to this signification may appear easyt. Thus Dion. Hal. vii. 54, says λoyov

4. See Carpzovii Exercitt. in Ep. ad Hebr. e Philone. p. 154. Hence, by Greg. Naz. Orat. 36. Tagaxλntos in 1 John, ii. 1. is explained by TagaierNS, and with Dion. Halicarnassus Tagaxλxos signifies that which has power to arouse or excite and is joined with a genitive, as εἰρηνης, όργης, ὁμονοιας and others. See also Raphelii, Aunot, in N. T. e Xenophonte, p. 275.

5. Thomas Magister in Εκλογ. ὀνοματων Αττικών, word παρακαλω writes thus: το προτρέπω, ὡς ἐπι το πολυ και παράκλησις, ή προτροπή ἅπαξ δε και το δεομαι. See the interpreters on this in the edition of Bernard, p. 684, and the notes of Wetstein on Matt. viii. 5. It was the custom among the later Greek scholiasts to explain the Attic verb avrißoλw, in the sense of asking or imploring, by Tagaxaλw, 8. 9. Schol. ad Aristophanis Nubb. 110, το δε αντιβολω παρακαλω Αττικως.

↑ H. Plankius in Commentat. de vera natura atque indole orationis Græcæ N. T. (Gotting. 1810.) p. 62. “Antiquiores homines hortandi genus, quod hoc vocabulo exprimebatur, referebant uondum, ut serius factum est, ad ea quæ pro nobis nostrisque commodis ab aliis fieri volumus. Exstitit inde hortatio ad id faciundum, quod nostris precibus respondent, h. e. vera rogatio, quæ hoc sensu cogitata, facile Tagaxλnois vocari potuit."

παράκλησιν έχοντα νουθετήσει μεμιγμένην, και δέησιν αναγκη. Polybius also (Leg. 25 et 93,) joins dğiwow with an agɑxλnoɛ and αξιουν with the verb παρακαλείν, as does the author of II Ma cab. ix 26. Plutarch uses it thus most frequently. There is also the same use of the word, in the writings of the Jews, Philo, Josephus, and the New Testament; rarely in the Alexandrine version, but very often in the Greek apocraphy of the Old Testament. But it has happened, that this word, like many others, has been enriched by the Jews who spoke Greek, with meanings entirely unknown to the ancient Greeks. For with them agaxaλsiv means to console, to calm, to assuage, to refresh, to alleviate, and to exhilerate; and ragaxλno, signifies consolation, alleviation, joy, and all that can in any manner console or refresh. In this they probably followed the analogy of the word παραμυθέομαι and παραμυθιας, whose form and primary signification is the same, and which were applied by the Greeks both to exhortation and consolation, and had some other similar significations. Paul joins them together, 1 ii. 11. 1 Cor. xiv. 3. Phil. ii. 1.; and what the Greeks call παραμυθητικα or παρηγορικα, (consolatory or assuaging,) the Jews call παρακλητικα ; and απαραμύθητος, they call απα gaxλnros. This use of the word passed from the Alexandrian version of the Old Testament, (in which it often answers to the Hebrew word, D and 1 as in Ps. xxii. 6. xciii. 19. Job. ii. 11.) to the authors of the New Testament, and from them to the Greek and Latin Ecclesiastical writers. Thus Tertullian says advocare languentes, to console the weary, (adv. Macc. iv. 14,) and Luke vi. 14, he translates thus, Recepistis advocationem vestram, and in other places unites words that signify exhortation and consolation; (advocatio. †)

† In a similar manner the ancient Latin writers, Varro, Horace, Catulus, Seneca and others rendered the Greek words παραμυθαισθαι, παρηγορείν, and also παρηγοριαν παραμυθιαν παραμυθαιον, which men used in dis courses calculated to alleviate or console the sorrows of another, by the words alloqui, allocutio and alloquium. See examples in Mureti, Var. Lect. ii. 3,

pin

There is still another meaning not to be omitted, which is also peculiar to the Jewish writers, and has arisen, perhaps from that which we have now illustrated. They attribute to it, and with some reason, the idea of strengthening and confirming, so that it corresponds to the Hebrew words and Pi as in Deut. iii. 28, which the Alexandrines have in other places translated, ενισχύειν, ἰσχυρον ποιειν στερεουν, θάρσος περιτιθέναι. They have even ventured to say παρακαλειν γονατα παραλελυμένα, and χειρας ἀσθενεις. Isa. xxxv. 3, 4. John iv. 3. (Comp. Heb. xii. 12.) This has been imitated by the New Testament writers, who have coupled παρακαλειν with στηρίζειν, 1 Thess. iii. 2. 2 Thess. ii. 17. 1 Cor. xiv. 31, also with xaragrε 2 Cor. xiii. 2, and oxodoMev, 1 Thess. v. 2. To this must be referred ragaxaden ny παρακαλειν την nagdiav, Col. ii. 2. iv. 5. Eph. vi. 22.

It remains now, to treat of the idea of teaching and instructing, which this word sometimes bears, in the writings of Paul. Although Luke, the intimate friend and constant companion of Paul, appears to use the word sometimes in this sense, as in chap. iii. 18. Acts ii. 40. xv. 31. xx. 2. yet there is no cause why it may not even in these passages, refer to exhortation, admonition, consolation, or confirmation. Paul himself, in Rom. xii. 7, 8, clearly distinguishes instruction ; διδασκαλια and διδασκειν, from admonition παράκλησις and παρακαλειν. But in other places, it is evident that instruction in Christian doctrine, is called παρακλησις. And παρακαλειν means to teach, to instruct, as 1 Thess. ii. 3. Tit. i. 9. ii. 15. 1 Tim. vi. 2. In some passages the interpretation is doubtful, as Romans, xv. 5.

The origin of this signification must be deduced from the subject and manner of religious instruction among the Jews and Christians of that age, which was evidently "goτρεπτικός παραινετικος, οι παρακλητικος. For in the Jewish synagogues, when the lesson from the Sacred Writings on each Sabbath was finished, some one capable of speaking, delivered a discourse xnguya, (See Luke iv. 16, 21, 44.) Not

indeed abstruse and learned, but popular and adapted to cherish pious thoughts in the minds of the audience. Being therefore of a practical nature, it was entirely employed in exhorting and admonishing. Thus Luke relates, Acts xiii. 15, that the rulers of the synagogue at Antioch, after the sacred lesson was recited, (μετα άγνωσιν του νόμου και Twv goonswv) requested Paul and his companions, that if they had any exhortation for the people, (εἰ ἐστι λογος ἐν ὑμῖν παρακλη JEWS TROS TOV λαov) they would make it; see Heb. xiii. 22, and Acts ii. 40. This custom, with the same name, passed from the Jews to the Christians, for in their instructions the public sacred reading (avayvon) was followed by exhortation (ragaxλnois) 1 Tim. iv. 13, where it is joined with didarxaλα. I think, therefore, it is evident that Christian inκαλια. struction and every discourse (xnguya) adapted to instruct me was by the Apostle correctly and suitably, though perhaps in a new sense called παράκλησις.

These considerations have been adduced in support of what follows in our dissertation, that the readers might have something to guide them in judging of the various interpretations given to this word in John. From the many and various uses of the verb raganaλew, among the ancient Greeks and the Jews who wrote Greek, may be learned the reason why the ancient interpreters so often differed in determining the meaning of παράκλητος. Even in those places where this name is distinctly applied to the Holy Spirit, as in John xiv. xv. and xvi., nothing can be discovered from the scope and order of the whole discourse which entirely removes all doubt.. Christ, indeed, in these words, Εγω έρωτησω τον πατέρα και 'ΑΛΛΟΝ παρακλητον δώσει Sun, John xiv. 16, declares that he also is the Paraclete, which Augustine has correctly observed (in Joann. Tract lxxiv.) But this passage sheds no light on the interpretation, for many of the significations given to this word. unite in Christ, and the idea of intercessor attached to it in 1 John ii. 1, (where Christ is expressly called the Paraclete)

H H

is too confined to be applied to the Holy Spirit, whose of fice is there described as far more extensive. But we shall endeavour to examine the different reasons of interpreters, why this name was given to the Holy Spirit, omitting those which are obsolete or unimportant, for in examining these opinions the truth will naturally be discovered.

There are many among the Greeks who, relying confidently on the authority of Origen (ɛg úgx. ii. 7, and elsewhere) translate ragaxλnsov in this passage comforter (Tagamuonany) as Chrysostom, (Homil. LXXV. in John.) Cyril of Jerusalem, (Catech. pwrg, xvi.) Theophylact, (ad Jo. xiv.,) and some others. But among the Latins there were not so many. Jerome indeed, (Comm. in Isa. xi.) translates it comforter, but Augustine hesitates, sometimes rendering it, comforter, sometimes advocate, and sometimes both conjoined, which accords with some of the Greek writers, as appears from Suicer, who has carefully marked the passages, (Thesaur. Eccles. T. II. p. 585.) The opinion of those who translate this word comforter, has been followed after Luther and Erasmus, by many commentators of the sixteenth and seventeenth centuries. In this interpretation there is nothing inconsistent with the use of the verb ragaxaλs among the Jews, nor opposed to the scope of Christ's discourse, which was designed to comfort and console the disciples, who were troubled and saddened at the announcement of his departure. Among the Jews, as Lightfoot observes, (in Hor. Hebraicis, ad Jo. xiv.) the name comforter, [n] was applied to the Messiah, who, in this passage openly professes that the office of the Paraclete pertains to himself, (Comp. Luke, ii. 25-38.)

It is of no consequence, that Boisius and Suicer have imagined this word to be in the passive form, (max) and deny that it can correctly be applied to a comforter, who ought rather to be called raganλnrwg, in the active form, (vegyntin.) For the Greek Interpreters, Aquila and The