ace, lest any man should boast. But why two
aracletes? Because the Holy Spirit has to do, not with the sin of man, but with his holiness. In so far as the believer does not sin, the Holy Spirit is his Paraclete. When he sins it is Jesus Christ that becomes his Paraclete. For Jesus has always to do with his sin, and Jesus only.
iv. The question remains, Which is the best translation?
1. COMFORTER is false to the etymology of the Greek word and to its usage, and it misses the meaning. The arguments used in its favour are these: (1) That it agrees with the Hellenistic usage of παρακαλεῖν ‘to comfort’ and παράκλησις ‘comfort.’ Ra swiick M‘Clellan replies that this usage justifies the sense of ‘comforter’ for παρα- κλήτωρ but not for παράκλητος, which would rather be one comforted. ‘It would be just as reasonable to contend that in harmony with the use of καλεῖν to ‘‘call,” the word xAnrés called” (Ro 1°? ete.) signifies a caller; or that in harmony with the use of parere to “bring forth,” parens signifies ‘‘a child.”’ (2) That the Eng. word ‘comforter’ really means ‘strengthener’ (so esp. Hare and Trench). It does not mean so now, however; and it has been shown that in the Eng. versions it probably never meant
so. (3) That it is better to retain ‘Comforter’ ‘on the ground of prescription and long familiarity.’ So Field, who recalls Schaff’s remark (Companion
to Gr. Test. and Eng. Versions, p. 446) that ‘after long deliberation the Revisers retained the dear old word.’ Field does not blame the Revisers; but if it is to be retained he would derive it, not from παρακαλεῖν ‘to console,’ but from παρα- καλεῖν ‘to send for.’ ‘We send for a confidential friend on various occasions; and according to the particular service which we require from him he is our Counsellor in difficulties, or Advocate in danger, or our Comforter in distress.’ But he warns against the apparent countenance given to the old favourite by the mistranslation of ὀρφανούς in Jn 1418, AV ‘comfortless’; RVm rightly ‘orphans.’
2. ADVOCATE. This is the word approved of by most modern commentators. It has also no little ‘prescription’ in its favour. It is etymologically identical with παράκλητος. And it accounts for the
assive form. The objection to ‘ Advocate’ is that it does not in modern use correspond closely enough with either the Lat. advocatus or the Gr. παρά- κλητος, It answers fairly well to the Paraclete of 1 Jn, but in the Gosp. the Holy Spirit does not plead for but in or throngh the disciples.
3. INTERCESSOR. Pearson (On the Creed, pp. 499, 501) urges the adoption of ‘ Intercessor,’ and others agree. Its fitness to express the Paraclete of 1 Jn is evident. And it is clear from certain pence (ef. the words already quoted from
emosth., τῶν παρακλήτων τούτων δεήσεις) that en- treaty or intercession was at least part of the work of the Paraclete in the ancient law courts. But the word is somewhat restricted in meaning to cover all that is said of the Holy Spirit as Paraclete.
4. PARACLETE. It is perhaps best to transcribe the word, as has been done in so many versions,
including the very oldest, and as the Eng. versions have unanimously done with ‘Christ,’ ‘apostle,’ ‘deacon,’ and other words. The objection to this is, not that it ser sa the word of all meaning (M‘Clellan), for ὁ
at is better than putting a
PARADISE
wrong meaning into it, and it would gather ita meaning for itself ;* but that it might come to be applied as almost a ere name to the Holy Spirit, who is after all only ‘another Paraclete’ (Jn 14%), If this danger were avoided, it is the best word, for there is no English word in existence that covers the original both in the Gosp. and the Ep. and covers it exactly; and Paraclete, says Westcott (Lessons of RV, p. 94), ‘is now almost naturalized among us.’
LrreraTurs.—Besides the Comm. (esp. Meyer on Jn 1416 and Disterdieck on 1Jn 21), Buxtorf, Lex. eas p. 1843 (ed.
Fischer, p. 916); Grimm-Thayer, V7’ 5 Oremer, Bibl.-Theol. Lez.'s.v. Also Knapp, Scripta Var. Argum. p. 124 ff.; Pearson, On the Creed, ff.; Hare, Mission of
κ᾽ 499 ff. ;
the Comforter, ii. 521 ff., note Ja da later ed. note K); Trench, On the AV of NT, p. 28f.; Lightfoot, On a Fresh Kevision? p. 65 ff. ; M‘Clellan, The Four Gospels, . 887 (on Jn 1416), an
p. 783ff.; Westcott, Speaker’s Com. fida: Note on Jn 1416) p. 211 ff. ; Watkins, Com. for Eng. Readers (Add. Note on Jn 1418), p. 661ff.; Hatch, Essays in Bibl. Greek, p. 82; Field, Notes on Trans. of NT (Otium Norv. 1.2), on Jn ἌΣ 102 1.; Robson in Expos. Times, v. (1894) 820ff., and The Holy Spirit the Paraclete, p. 1ff. J. HASTINGS.
PARADISE (072, παράδεισος, Paradisus, Fr Paradis, Ital. Paradiso, Sp. Parayso).—A word used in different applications in Scripture, and having an interesting history, both before and after its appearance in the Bible. In all proba- bility it is of Median or Persian origin.
Other explanations indeed have been given of it. Some fanciful etymologies have been proposed for it; 6.0. from 775 and xw7, as if the root idea was ‘ bringing forth herbs’; from παρά and διύω, as if ‘well watered’; from σαρά and ἃ supposi- titious δῦσα with the sense of ‘plant’ or ‘plants,’ etc. (cf. Suidas and Suicer, s.v.). It has been taken by some from an Armenian source, pardez being Armenian for ‘garden.’ It has been held to have Sanskrit connexions. But the term para- dega, with which it is thought to be in affinity, or from which it is supposed to come, means a ‘foreign country’ (from para =distant, and dega=country), and the likeness is only acci- dental (cf. Benfey, s.v.). A Semitic origin has been claimed for it by some scholars of repute. Fried. Delitzsch, ¢.g., suggests a Babylono-Assyrian source (cf. Wo lag das Paradies? pp. 95-97). But there is no evidence that the Assyrian people had the thing which was called by this name among the Persians ; while, on the other hand, they expressed the idea of ‘ garden’ or ‘wood’ by other words (cf. Schrader, COT ii. 71f.). The attempt to find for the term a Semito-Assyrian or an Akkado- Sumerian etymology, therefore, is now generally given up, and most scholars are of opinion that the word comes from the Zend pairidaéza (cf. modern Persian and Arabic firdaus=‘ garden,’ eee pl. faradis), meaning a wall enclosing something, and then the means enclosed, a park, a pleasure-ground, or hunting-