Mohammed Hijab – For Sincere Christians

Mohammed Hijab
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The transcript discusses various prophecies and prophecy that have been described as accurate, but also acknowledges the difficulty in translating them into actual events. The Greek Paracase is used in a variety of ways, including in versions of the Bible, and the use of "opposed to" and "opposed to" in the Greek language is common. Parak wake is also discussed as a common practice, and the transcript suggests that the use of "opposed to" in the Greek language is common. The transcript also discusses various interpretations of the Parak suite problem, including the use of "has it been," "has it been," and "has it been," to describe the meaning of the word.

AI: Summary ©

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			Here the Qur'an makes the claim that
		
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			Jesus foretold that Muhammad, upon whom be peace,
		
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			would be sent after him.
		
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			Looking to the New Testament, we find mention
		
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			of a similar prophecy in the Gospel of
		
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			John in a series of passages known as
		
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			the Paraclete Sayings, in which Jesus said, But
		
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			very truly I tell you, it is for
		
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			your good that I am going away.
		
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			Unless I go away, the Paraclete will not
		
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			come to you.
		
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			He will not speak on his own, he
		
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			will speak only what he hears, and he
		
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			will tell you what is yet to come.
		
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			When the Paraclete comes, he will testify about
		
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			me.
		
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			I will ask the Father, and he will
		
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			give you another Paraclete, that he may be
		
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			with you forever.
		
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			He will teach you all things, and will
		
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			remind you of everything I have said to
		
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			you.
		
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			Note the characteristics of the Paraclete, who Jesus
		
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			proclaimed would be sent after him.
		
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			It is said that he will not speak
		
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			on his own, instead speaking only what he
		
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			hears.
		
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			In other words, the Paraclete will not be
		
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			someone who talks from his own desires, rather
		
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			he will be inspired with God's words.
		
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			This perfectly describes the revelation of the Qur
		
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			'an, the very speech of God, dictated to
		
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			Muhammad via the angel Gabriel.
		
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			The chapters of the Qur'an literally start
		
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			with the words, In the name of God.
		
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			The coming Paraclete is also said to tell
		
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			you what is yet to come, meaning that
		
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			he will be given knowledge of the future.
		
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			Both the Qur'an and Muhammad's teachings happen
		
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			to contain numerous detailed prophecies, which have been
		
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			proven to be accurate, again a perfect fulfillment
		
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			of the prophecy.
		
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			Please check out my video series, Mind Blowing
		
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			Prophecies for many such examples.
		
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			The coming Paraclete is also said to testify
		
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			about Jesus.
		
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			Muhammad affirmed the Messiahship of Jesus, his miraculous
		
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			virgin birth, as well as the second coming
		
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			when Jesus will return to the world to
		
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			defeat the Antichrist.
		
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			Many Christians are unaware that the Qur'an
		
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			mentions Jesus by name more times than Muhammad
		
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			himself.
		
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			There is even an entire chapter of the
		
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			Qur'an that is named after his blessed
		
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			mother Mary.
		
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			The coming Paraclete is also said to be
		
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			someone who will remind us of Jesus' teachings.
		
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			This actually implies that the original, true teachings
		
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			of Jesus will somehow become compromised, such as
		
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			being forgotten or distorted.
		
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			A good example of this is Christians today
		
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			who worship a trinity which contradicts the strict
		
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			monotheism that Jesus taught.
		
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			Islam corrects Christians in this regard by reminding
		
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			them that Jesus never claimed divinity for himself,
		
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			but rather preached and worshipped the same one
		
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			God as Old Testament prophets such as Abraham
		
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			and Moses.
		
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			In summary, we can see that the Paraclete
		
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			foretold by Jesus was perfectly fulfilled with the
		
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			coming of Muhammad, upon whom be peace.
		
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			The New Testament scholar Robert Price fully acknowledged
		
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			that the Paraclete was plausibly a human figure
		
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			who could be interpreted in light of Muhammad.
		
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			Well, there is some reason to think that
		
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			Jesus is predicting another human being to follow
		
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			him to explain his teachings more, because some
		
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			early Christians thought Paul was the Paraclete.
		
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			Others said Marcion or Montanus or Priscilla or
		
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			Aquila or Elchisai or Mani, and then finally
		
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			Muslims said Muhammad was the Paraclete.
		
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			I have to admit there is some strength
		
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			to that theory.
		
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			Let's now take a closer look at the
		
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			language of the prophecy.
		
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			The word Paraclete that is used to refer
		
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			to the individual who will come after Jesus
		
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			is a transliteration of the Greek Paracletos.
		
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			This word has posed a great challenge to
		
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			New Testament translators, which is why it has
		
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			traditionally been interpreted in various ways including advocate,
		
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			comforter and helper.
		
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			However, the problem with all such translations is
		
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			that none of them adequately captures the full
		
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			range of functions that Jesus attributed to the
		
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			Paraclete.
		
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			Recall from our earlier analysis that the coming
		
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			Paraclete will be someone who will perform a
		
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			rich variety of functions.
		
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			He will speak the divinely inspired words of
		
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			God.
		
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			He will prophecy about the future and teach
		
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			the world about Jesus.
		
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			This profile of a multifunctional teacher-prophet has
		
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			greatly troubled many New Testament scholars who say
		
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			that it cannot be reconciled with the meaning
		
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			of the word Paraclete or Paracletos as it
		
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			is rendered in the original Greek.
		
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			All the common translations such as advocate, comforter
		
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			and helper fail to adequately satisfy the profile
		
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			given by Jesus who spoke of an individual
		
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			to come whose functions are far more active
		
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			and go far beyond a mere advocate, comforter
		
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			or helper.
		
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			To give a simple analogy, it's like saying
		
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			I will send a bus driver to perform
		
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			heart surgery, which is obviously problematic because a
		
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			person with the job role of bus driver
		
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			cannot carry out the medical function of heart
		
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			surgery.
		
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			As Professor Glenn Nielsen informs us, there is
		
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			a visible gap between the title Paraclete and
		
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			the function John assigns to it.
		
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			The difficulty reveals itself in the attempt to
		
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			translate the term, but none of the translations
		
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			have met with widespread approval.
		
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			They all fail to capture accurately and comprehensively
		
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			John's use of the title, a title to
		
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			which he has given such roles as teacher,
		
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			reminder, witness and convictor.
		
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			The Bible scholar Raymond Brown, widely considered to
		
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			be an authority on Johannine New Testament studies,
		
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			wrote, we find that no one translation of
		
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			Paracletos captures the complexity of the functions that
		
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			this figure has.
		
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			The New Testament scholar Gary Burge wrote, the
		
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			etymology of Paracletos and its Johannine meaning has
		
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			proved to be a baffling problem.
		
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			We can see that none of the common
		
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			New Testament translations of the Greek Paracletos, such
		
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			as advocate, comforter and helper, adequately solve this
		
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			linguistic challenge that academia has dubbed the Paraclete
		
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			problem.
		
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			This is apparent when one compares different Bibles.
		
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			Several Bible publications have in fact given up
		
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			on even attempting to translate the word, instead
		
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			using the transliteration Paraclete, which is meaningless in
		
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			English.
		
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			The Jerusalem Bible, published in 1966, initially translated
		
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			it as Advocate, only to then later change
		
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			it to Paraclete in its revised 1985 edition.
		
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			It's not only modern scholars who have been
		
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			troubled by the term.
		
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			Even the early church recognized the problem.
		
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			For example, Jerome, a Christian theologian, who is
		
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			widely recognized as the most learned of the
		
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			Latin church fathers, wavered when it came to
		
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			translating the term.
		
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			In his famous commentary on Isaiah, Jerome cross
		
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			-referenced the Gospel of John, rendering Paracletos as
		
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			Consulator.
		
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			While in his work, the Latin Vulgate, Jerome
		
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			used transliterations such as Paracletus and Paracletum.
		
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			Amazingly, it is the Qur'an that provides
		
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			the solution to this linguistic riddle.
		
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			Recall that the Qur'an claimed that Jesus
		
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			referred to the one to come after him
		
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			by his personal name, Ahmed.
		
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			Let's now take this Qur'anic approach and
		
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			apply it to John's Gospel, by interpreting Paracletos
		
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			as a name rather than a function, to
		
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			see whether it solves the Paraclete problem at
		
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			hand.
		
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			According to Greek lexicons, the word Paracletos is
		
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			a compound of the prefix para- and
		
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			the verbal adjective kleitos.
		
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			The prefix para- can be understood to
		
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			mean besides or alongside, and the verbal adjective
		
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			kleitos can be understood to mean called.
		
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			So it's understandable why New Testament interpreters sometimes
		
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			translate Paracletos in terms of a legal advocate,
		
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			as it carries the meaning of called alongside.
		
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			However, as we have already seen, it is
		
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			this common meaning that poses the linguistic issue
		
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			known as the Paraclete problem.
		
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			Now, these words also carry other meanings.
		
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			The preposition para- is defined as follows
		
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			in Thayer's Greek-English lexicon of the New
		
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			Testament.
		
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			Above, beyond, equivalent to more than.
		
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			The Liddell-Scott-Jones lexicon likewise defines it
		
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			as follows.
		
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			Past, beyond, over and above, in addition to,
		
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			more than, in excess over.
		
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			So, para- can be translated in the
		
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			quantitative sense of more than or in excess
		
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			over.
		
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			Para- contains these quantitative meanings even when
		
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			it's part of a compound word, as in
		
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			the case of Paracletos.
		
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			As Strong's exhaustive concordance confirms, in compounds it
		
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			retains the same variety of application.
		
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			Linguistics professor Despina Chiller-Marcopolao confirms that para
		
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			- carried this quantitative meaning of excess at
		
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			least as far back as Hellenistic times, citing
		
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			the example of the compound word para-gerau,
		
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			which means to age excessively.
		
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			The Greek version of the Old Testament, known
		
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			as the Septuagint, provides a scriptural example of
		
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			para- being used in a compound word,
		
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			in the quantitative sense.
		
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			Otherwise, the avenger of blood might pursue him
		
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			in a rage.
		
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			Here, the word translated as rage is the
		
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			Greek compound word para-thermeno, which carries the
		
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			literal meaning of heat to excess.
		
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			Let's now consider alternative meanings for the second
		
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			word in Paracletos, namely kleitos.
		
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			The verbal adjective kleitos has two possible etymologies
		
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			that it can be derived from.
		
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			The first etymology carries the meaning to call,
		
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			and the second etymology carries the meaning to
		
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			praise or glorify.
		
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			As the ancient Greek grammarian Hesychius of Alexandra
		
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			confirms, kleitos, the one called by name, or
		
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			the glorious.
		
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			Professor Gregory Nagy, a specialist in archaic Greek
		
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			poetry, wrote that the second etymology's verbal forms
		
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			are usually translated as praise and be praised.
		
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			The New Testament itself even uses the related
		
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			noun form kleios in the context of praise
		
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			or glory.
		
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			For example, the first epistle of Peter says,
		
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			For what praise glory is it if, when
		
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			you sin and are buffeted for it, you
		
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			shall take it patiently?
		
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			Given that the New Testament employs the noun
		
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			form kleios in the context of praise and
		
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			glory, it's not unreasonable to derive the same
		
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			meaning praised and glorified using the related verbal
		
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			adjective form kleitos as it is found in
		
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			the Gospel of John.
		
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			The Jewish philosopher Philo, a contemporary of Jesus,
		
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			also used the related noun form kleios in
		
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			the context of glory.
		
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			But my scepter shall be the book of
		
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			the copy of the law, that shall be
		
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			my boast and my incontestable glory.
		
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			Putting all this analysis together, an alternative literal
		
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			translation of the parakletos prophesied by Jesus is
		
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			praised in excess over or glorified in excess
		
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			over.
		
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			This just happens to match the Arabic word
		
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			Ahmad with great precision as it means more
		
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			praised and glorified.
		
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			Hence, both the Gospel of John and the
		
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			Quran, both parakletos and Ahmad, eloquently convey the
		
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			point that the coming person is more praised
		
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			and glorified than everyone else.
		
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			We can see that by adopting the Quranic
		
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			methodology and interpreting the Greek word parakletos as
		
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			a name rather than as a function such
		
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			as advocate, comforter or helper, as New Testament
		
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			translators typically do, the millennia-old linguistic riddle
		
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			known as the paraklete problem highlighted earlier is
		
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			elegantly resolved.
		
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			This suggestion that the word paraklete might be
		
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			better treated as a name should not be
		
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			too controversial.
		
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			Bible scholars themselves have suggested leaving the term
		
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			untranslated so that it can serve as a
		
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			name.
		
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			As the eminent Johannine scholar John Ashton argues,
		
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			the best solution to the paraklete problem is
		
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			to use the transliteration paraklete since it, quote,
		
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			provides a distinct and recognizable name for the
		
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			personage identified in the farewell discourse.
		
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			Moreover, we've already seen that some Bible versions
		
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			use the transliteration paraklete rather than translating it
		
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			into English.
		
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			So, just as I am suggesting, they're effectively
		
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			treating the term as if it's a name
		
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			anyway.
		
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			One might be wondering, why didn't the author
		
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			of the Gospel of John just use the
		
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			word Ahmad?
		
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			Why is parakletos present instead?
		
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			It is possible that the author came across
		
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			the word Ahmad in a Semitic language that
		
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			Jesus originally spoke the prophecy in and decided
		
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			to translate its meaning into the Greek equivalent
		
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			parakletos in order to make it easier to
		
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			understand for its Greek-speaking audience.
		
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			This phenomenon of biblical authors modifying foreign names
		
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			is not at all uncommon.
		
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			For example, the Gospel of John contains the
		
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			following account in which the Apostle Simon is
		
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			said to have been given the name Kephas
		
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			by Jesus.
		
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			Jesus looked at him and said, You are
		
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			Simon, you will be called Kephas, which, when
		
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			translated, is Peter.
		
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			The name Kephas happens to be Aramaic in
		
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			origin and has the of a rock.
		
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			Despite this name being personally bestowed upon Simon
		
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			by none other than Jesus himself, we only
		
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			find a handful of instances, around nine in
		
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			total, of the original Aramaic name being retained
		
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			within the entirety of the New Testament.
		
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			For the vast majority of cases, over 150
		
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			instances, the New Testament authors translate the Aramaic
		
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			name Kephas to the Greek Petros, which also
		
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			carries the related meaning of a stone.
		
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			Clearly, the New Testament authors had no issue
		
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			converting foreign language names into Greek equivalents based
		
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			on similar meaning.
		
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			With precedents such as this, it is easy
		
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			to conceive that the author of John's Gospel
		
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			changed Ahmed from its original Semitic language by
		
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			replacing it with the Greek equivalent in meaning,
		
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			Parakletos.
		
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			A common objection that needs to be covered
		
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			is that Muhammad cannot be the Paraklet, because
		
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			John's Gospel explicitly defines the Paraklet as the
		
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			Holy Spirit in the following prophecy, but the
		
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			Paraklet, the Holy Spirit, whom the Father will
		
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			send in my name.
		
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			There are, in fact, major issues with this
		
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			identification of the Paraklet as the Holy Spirit.
		
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			Firstly, we've already seen that Jesus made it
		
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			a condition that he must go away so
		
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			that the Paraklet may be sent by God.
		
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			This is at odds with the fact that
		
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			the New Testament tells us that Jesus was
		
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			already filled with the Holy Spirit when he
		
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			went into the wilderness to be tested by
		
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			the devil.
		
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			The New Testament also informs us that Jesus
		
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			was casting out legions of demons from people
		
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			by the power of the Holy Spirit.
		
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			The New Testament also tells us that the
		
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			disciples themselves had already received the Holy Spirit
		
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			before the departure of Jesus.
		
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			Since the Holy Spirit was clearly already present,
		
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			it stands to reason that it cannot be
		
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			the same Paraklet who is said to only
		
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			appear at a later date after Jesus departed.
		
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			There are also historical and textual reasons to
		
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			doubt the authenticity of the mention of the
		
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			Holy Spirit in the prophecy.
		
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			Professor Gary Burge informs us that some manuscripts
		
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			omit the word holy from this prophecy.
		
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			A few manuscript variants omit holy, while others
		
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			read spirit of truth.
		
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			Some scholars have refused to identify the Paraklet
		
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			as the Holy Spirit.
		
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			The renowned New Testament scholar Bruce Metzger mentioned
		
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			that scribes had a habit of adding the
		
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			word holy with the word spirit.
		
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			The tendency to add holy was both natural
		
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			and widespread among Christian scribes.
		
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			Copyists introduced a variety of modifications.
		
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			The scholar George Johnston suggested that scribes added
		
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			the word holy because of theological reasons.
		
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			The insertion may have been done innocently by
		
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			a scribe in order to bring the text
		
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			into harmony with other New Testament passages and
		
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			with the creeds.
		
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			This alternative reading of the Paraklet as a
		
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			spirit can indeed refer to a human figure,
		
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			as other passages of the New Testament associate
		
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			the mention of spirit with human prophets.
		
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			Now for the sake of argument, even if
		
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			we take the reading describing the Paraklet as
		
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			the Holy Spirit to be legitimate, this phrase
		
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			can still refer to a man.
		
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			A first century Jewish apocryphal work known as
		
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			the Assumption of Moses referred to Moses as
		
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			the Holy Spirit.
		
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			In conclusion, all the various interpretations that one
		
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			can take for the mention of Holy Spirit
		
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			in the Paraklet prophecy happen to fit very
		
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			well with the Prophet Muhammad, upon whom be
		
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			peace.
		
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			Another objection worth covering is that interpreting Parakletos
		
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			to be the name Ahmed creates absurd scenarios
		
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			in other passages where the Greek Parakletos also
		
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			occurs.
		
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			For example, John chapter 14 verse 16 mentions
		
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			Jesus stating that God will give you another
		
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			Paraklet, which implies that Jesus is also a
		
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			Paraklet.
		
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			So, if Parakletos is the name Ahmed, as
		
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			I have argued, then the implication is that
		
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			Jesus is also Ahmed, which is nonsensical.
		
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			In response, there is a big assumption being
		
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			made in this objection, namely that a single
		
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			author called John is responsible for recording all
		
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			the Paraklet sayings.
		
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			There are, in fact, good reasons to believe
		
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			the Gospel of John has multiple authors.
		
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			For example, the end of John's Gospel informs
		
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			us, this is the disciple who testifies to
		
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			these things and who wrote them down.
		
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			We know that his testimony is true.
		
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			Note the plural pronoun we, indicating that the
		
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			commentator here is not a single individual, but
		
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			rather a group or community of people.
		
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			As the Bible scholar Raymond Brown confirms, we
		
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			discussed the phenomenon of duplicate discourses in John,
		
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			and here seemingly we are dealing with another
		
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			instance of this phenomenon.
		
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			The same themes and even the same sayings
		
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			have been preached, gathered and written down in
		
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			two different collections that may stem from different
		
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			periods in the history of the Johannine tradition
		
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			or from different circles in the Johannine community.
		
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			Regarding the Paraklet sayings specifically, these demonstrate evidence
		
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			of multiple different sources.
		
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			Recall that the Paraklet sayings we have covered
		
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			in this video occur in three separate chapters
		
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			in the Gospel of John, chapters 14, 15
		
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			and 16.
		
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			Note the following comments by the disciples in
		
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			chapter 14.
		
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			Thomas said to him, Lord, we don't know
		
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			where you are going.
		
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			We can see that chapter 14 has disciples
		
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			asking Jesus questions about where he is going,
		
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			yet chapter 16 then oddly has Jesus commenting
		
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			that no one is asking him where he
		
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			is going.
		
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			None of you asks me where are you
		
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			going.
		
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			It is clear that the Paraklet sayings in
		
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			chapter 16 represents a stream of tradition that
		
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			is different to that of the Paraklet saying
		
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			from chapter 14 as they contradict one another.
		
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			This conclusion that the Paraklet sayings are composed
		
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			from multiple sources is widely accepted in academia.
		
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			As the textual scholar Bart Ehrman confirms, readers
		
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			have devised different ways of explaining these kinds
		
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			of literary problems over the years, but perhaps
		
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			it is simplest to say that they have
		
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			resulted from the author's decision to weave different
		
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			written sources into his narrative.
		
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			There is a repetition between chapters 14 and
		
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			16 because they were in fact two accounts
		
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			of the same event joined together.
		
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			We can see that the various chapters containing
		
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			the Paraklet sayings were not taken from a
		
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			single source, but rather are multiple sources joined
		
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			together.
		
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			Hence it is not inconceivable that these different
		
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			sources applied the term Parakletos in different ways.
		
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			As the theologian Kenneth Greyston confirms, if it
		
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			seems improbable that different meanings of Parakletos should
		
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			be present in such close proximity, it may
		
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			be replied that John 14 and John 15
		
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			-16 are now widely regarded as variant forms
		
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			of a final discourse, presumably composed to suit
		
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			different situations.
		
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			Another possibility to consider is that the authors
		
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			of the sources that call Jesus a Paraklet
		
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			were uncomfortable with the notion that there could
		
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			be someone coming after Jesus who will be
		
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			more praised and glorified than him.
		
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			In other words, Jesus was transformed into another
		
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			Paraklet for theological reasons.
		
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			One chronological sequence that explains how such a
		
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			situation might arise is as follows.
		
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			First, the author of the earliest Paraklet saying
		
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			source changed Ahmed from its original Semitic language
		
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			by replacing it with the Greek equivalent in
		
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			meaning, Parakletos, as we have already discussed.
		
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			Second, the later authors of other texts which
		
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			explicitly refer to Jesus as a Paraklet were
		
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			aware of this earlier Paraklet saying source when
		
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			composing their writings.
		
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			They would have also been aware of the
		
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			multiple meanings of Parakletos, one of which is
		
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			praised in excess over or glorified in excess
		
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			over.
		
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			They could have been disturbed by the notion
		
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			that someone might be more praised and glorified
		
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			than Jesus.
		
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			Hence, for theological reasons, they decided to call
		
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			Jesus a Paraklet as well in order to
		
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			elevate his status to be on an equal
		
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			footing with the prophesied Paraklet.
		
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			This scenario is not so far-fetched considering
		
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			that we have already seen evidence that scribes
		
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			inserted the word holy into the Paraklet sayings
		
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			in order to transform the Paraklet from a
		
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			human figure to the Holy Spirit.
		
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			Moreover, there are many examples throughout the four
		
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			gospels in which their authors manipulated accounts about
		
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			Jesus in order to elevate his status.
		
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			Some examples include the incident of the woman
		
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			in the crowd.
		
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			Compare Mark 5 with Matthew 9.
		
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			The incident on the boat in the storm.
		
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			Compare Mark 4 with Luke 8.
		
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			The incident of the man questioning Jesus.
		
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			Compare Mark 10 with Mark 19.
		
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			And the incident of Jesus on the cross.
		
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			Compare Mark 15 with Luke 23.
		
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			For more details of all these examples, please
		
00:27:05 --> 00:27:08
			refer to my video, Were the Gospel Authors
		
00:27:08 --> 00:27:10
			Divinely Inspired?
		
00:27:11 --> 00:27:15
			So, in summary, Prophet Muhammad, upon whom be
		
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			peace, could well have been the original and
		
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			only Paraklet, whereas Jesus was transformed into one
		
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			for theological reasons.
		
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			For more information on Biblical prophecies about the
		
00:27:32 --> 00:27:35
			coming of Muhammad, upon whom be peace, please
		
00:27:35 --> 00:27:38
			download your free copy of the book, Abraham
		
00:27:38 --> 00:27:40
			Fulfilled, at the link below.