When unconscious became conscious this is Samadhi

Paraclete – The Comforter December 7, 2010

“The noun parakletos is derived from the verb parakaleo, “call for,” “make an appeal,” “comfort,” or “counsel.” Such noun formations are normally understood in a passive sense, i.e., “one who is called for or summoned” (cf. Lat. advocatus in the Vulg. of 1 Jn. 2:1). In John’s Gospel the Paraclete is introduced precisely as one summoned, a messenger sent from the Father in answer to Jesus’ prayer (Jn. 14:16; cf. also v.26; 15:26; 16:7). These considerations tend to justify such translations as “Advocate,” “Helper,” or “Mediator.” But because parakaleo is an important verb in the NT, some scholars have argued that the verbal noun has an active sense: “one who appeals, counsels, or consoles”; hence the popular translations “Comforter” or “Counselor.”

Undoubtedly the Paraclete in John’s Gospel does carry out some functions that are aptly expressed by the verb parakaleo. Yet the Paraclete’s role is best understood not by sketching the range of meaning of parakaleo (which does not occur in the Johannine writings) but by noting the verbs actually used by John to describe what the Paraclete will do:

(1) In relation to Jesus’ disciples, the Paraclete will be with them forever (14:16f.) to teach and remind them of what Jesus has already taught (v. 26). “He” (the masculine article and pronoun indicate personality, not gender) will testify to them, and through them to the world, about Jesus (15:26f.). He will guide them into all the truth and will glorify Jesus by speaking what He hears from the Father. He will even predict things to come (16:13-15).
(2) In relation to the world, the Paraclete will act as God’s advocate, to convict the world of sin and prove it wrong in its standards of justice and judgment (16:8-11).

Geoffrey W. Bromiley, International Standard Bible Encyclopedia: K-P
Wm. B. Eerdmans Publishing Company (Jan. 1995), pg. 660


Jesus predicts that God will send a human being to Earth November 28, 2010

“The two Greek verbs `akoub’ and `laleo’ therefore define concrete
actions which can only be applied to a being with hearing and speech
organs. It is consequently impossible to apply them to the Holy

For this reason, the text of this passage from John’s Gospel, as
handed down to us in Greek manuscripts, is quite incomprehensible, if
one takes it as a whole, including the words `Holy Spirit’ in passage
14, 26: “But the Paraclete, the Holy Spirit, whom the Father will
send in my name” etc. It is the only passage in John’s Gospel that
identifies the Paraclete with the Holy Spirit.

If the words `Holy Spirit’ (to pneuma to agion) are omitted from the
passage, the complete text of John then conveys a meaning which is
perfectly clear. It is confirmed moreover, by another text from the
same evangelist, the First Letter, where John uses the same
word `Paraclete’ simply to mean Jesus, the intercessor at God’s side.
According to John, when Jesus says (14, 16): “And I will pray the
Father, and he will give you another Paraclete”, what He is saying is
that `another’ intercessor will be sent to man, as He Himself was at
God’s side on man’s behalf during his earthly life.

According to the rules of logic therefore, one is brought to see in
John’s Paraclete a human being like Jesus, possessing the faculties
of hearing and speech formally applied in John’s Greek text, Jesus
therefore predicts that God will later send a human being to Earth to
take up the role defined by John i.e. to be a prophet who hears God’s
words and repeats his message to man. This is the logical
interpretation of John’s texts arrived at if one attributes to the
words their proper meaning.”

Maurice Bucaille, The Bible, the Qur’an, and Science
Islamic Book Service (January 1, 2001), pp. 113-5


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