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 παρακαλειν 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 sou tagaxλnrou, 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, wagaxaλɛ 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.”

This signification of the word is so very extensive, that it designates calling of every kind. And sagaxλnois denotes invitation of every sort, and for any purpose. Hence dragaxλros means, one who comes uncalled, or uninvited, who offers himself willingly for giving assistance or safety; to whom is opposed he who comes agaxexλuevos. 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 παρακαλεσωμεν, and elsewhere 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; zagaxaλɛn συμβουλον, βοηθον, παρακαλεῖν τινα εἰς σωτηρίαν, εἰς συμβούλιον οι εἰς συμβουλήν. † 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 παραxaλsw, in the forum, was concerning the patrons of causes or orators who were called to defend a cause. Thus παρα

1. Histor. Græc. 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. I. D. ii. Q. 2.

2. This Seneca (Ep. 109) and Quintilian (de I. O. Yii. 8. 70) have literally translated thus, advocarı 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.

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 παρακαλης (let him call Demosthenes), παρακαλω Εὐβουλον συνηγορον, from Eschines, 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 πλεονεξιών ένεκα γιγνονται, * but also the pleading (προστασια,) οι defence undertaken by the orator, was called παράκλησις, and συνηγορια thus Eschines, Της σοφροσύνης παράκλησιν παρακεκληκα, and Demosthenes, Οἱ ἐκ παρακλήσεως συγκαθημένοι.

Generally among the Grecian orators, παρακαλείν 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 παραγινέσθαι, συμπαραγίνεσθαι. See 2 Tim. iv.

+ For they were accustomed συνηγορειν ἐπι μισθῳ.

Compare what Gellius 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 παράκλητος of Heraclitus, Αλληγορ. εις τα του Όμηρου περι θεων εἰρημένα, 59. For παρακαλεῖν συνήγορον in the orations of Demosthenes, is substituted καλειν συνηγορον άγωνι τινί, (to demand a patron of the cause,) or παρασκευάζεσθαι ἑαυτῷ συνηγορουντα οι συνερουντα, (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 ίκανον σοι ποιη σω, φησιν, ἐὰν παρακλήτους πέμψης, και αύτος μη ἔλθῃς. but not many similar passages can be found.

Amongst the Attics, ragaxaλen 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 magazλnow and ragavedis promiscuously. Nor is this use less frequent in the New Testament, as by Luke concerning Paul, Acts xx. 2. raganaλssas autous hoy? 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 Tagaxanew with dewpas, 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 you

Hence, by

agaIVETTE,

4. See Carpzovii Exercitt. in Ep. ad Hebr. e Philone. p. 154. Greg. Naz. Orat. 36. ragazλnros in 1 John, ii. 1. is explained by and with Dion. Halicarnassus wagaxλ51x05 signifies that which has power to arouse or excite and is joined with a genitive, as είρηνης, όργης, ὁμόνοιας and others. See also Raphelii, Aunot, in N. T. e Xenophonte, p. 275.

5. Thomas Magister in Ἐκλογ. ὀνομάτων ̓Αττικών, word παρακαλώ writes thus: το προτρέπω, ὡς ἐπι το πολυ και παράκλησις, ή προτροπή άπαξ 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. among the later Greek scholiasts to explain the Attic verb

It was the custom

àvrißoλw, in the sense of asking or imploring, by ragaxaλw, 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 hoe vocabulo exprimebatur, referebant nondum, 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 hos sensu cogitata, facile ragazλndis vocari potuit,"

παράκλησιν έχοντα νουθετήσει μεμιγμένην, και δέησιν αναγκη. Polybius also (Leg. 25 et 93,) joins dğwon with nagaxλnds and αξιουν with the verb παρακαλειν, as does the author of II Ma eab. 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 ragaxaλɛ means to console, to calm, to assuage, to refresh, to alleviate, and to exhilerate; and ragaxλnos, signifies consolation, alleviation, joy, and all that can in any manner console or refresh. In this they probably followed the analogy of the word παραμυθεομαι 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 Alexandri an version of the Old Testament, (in which it often answers to the Hebrew word, D and 71 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 παραμυθαίσθαι, παρηγορείν, and also παρηγοριαν παραμυθιαν παραμυθαιον, which men used in discourses calculated to alleviate or console the sorrows of another, by the words alloqui, allocutio and alloquium. See examples in Mureti, Var. Lect. ii. 3.