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{{short description|Greek for advocate or helper}}
{{Italic title}}
{{About|the term|the Benedictine monastery|Abbey of the Paraclete}}

'''''Paraclete''''' ({{IPAc-en|ˈ|p|æ|r|ə|k|l|iː|t}}; {{langx|el|παράκλητος|translit=paráklētos}}) is a Christian biblical term occurring five times in the [[Gospel of John|Johannine texts]] of the [[New Testament]]. In [[Christian theology]], the word commonly refers to the [[Holy Spirit in Christianity|Holy Spirit]] and is translated as 'advocate', 'counsellor', or 'helper'.

== Etymology ==
The English term ''Paraclete'' comes from the [[Koine Greek]] word {{lang|grc|παράκλητος}} ({{Lang|grc-latn|paráklētos}}). A combination of {{Lang|grc-latn|para}} ('beside/alongside') and {{Lang|grc-latn|kalein}} ('to call'),<ref>{{Cite web | url=https://www.etymonline.com/word/paraclete#etymonline_v_35713 | title=Paraclete &#124; Origin and meaning of paraclete by Online Etymology Dictionary}}</ref> the word first appears in the [[Bible]] in John 14:16.<ref name=Barton>Kieffer, René, "John," in John Barton and John Muddiman, eds., ''The Oxford Bible Commentary''. Oxford University Press, 2007, 987.</ref> René Kieffer further explains the development of the meaning of this term:

<blockquote>The word {{Lang|grc-latn|parakletos}} is a verbal adjective, often used of one called to help in a lawcourt. In the Jewish tradition the word was transcribed with Hebrew letters and used for angels, prophets, and the just as advocates before God's court. The word also acquired the meaning of 'one who consoles' (cf. Job 16:2, Theodotion's and Aquila's translations; the LXX has the correct word {{Lang|grc-latn|parakletores}}). It is probably wrong to explain the Johannine {{Lang|grc-latn|parakletos}} on the basis of only one religious background. The word is filled with a complex meaning: the Spirit replaces Jesus, is an advocate and a witness, but also consoles the disciples.<ref name=Barton/></blockquote>

=== Latin etymological precedent ===
Lochlan Shelfer suggests that the Greek term ''paraclete'' is a translation of the preceding Latin term {{Lang|la|advocatus}}:
<blockquote>"{{Lang|grc|παράκλητος}} [does not have] any independent meaning of its own, it is in fact a calque for the Latin term {{Lang|la|advocatus|italic=no}} meaning a person of high social standing who speaks on behalf of a defendant in a court of law before a judge. When Greeks came into contact with the Roman Empire [...] the word {{Lang|grc|παράκλητος}} was developed as a precise equivalent to the Latin legal term {{Lang|la|advocatus|italic=no}}. Thus, its significance must be found not only in its very few extant appearances, but also in the specific use of the Latin legal term."<ref name="Shelfer 2009">{{cite journal | last=Shelfer | first=Lochlan | year=2009 | title=The Legal Precision of the Term 'πάράkλητος' | journal=Journal for the Study of the New Testament | publisher=SAGE | volume=32 | issue=2 | issn=0142-064X | doi=10.1177/0142064x09350961 | pages=131–150| s2cid=170306987 }}</ref></blockquote>

This legalistic interpretation of the etymology contradicts the word found in the Septuagint translation of the [[Book of Job]]  (Chapter 16, Verse 2), the meaning of which is specifically "comforter".<ref>https://margmowczko.com/paraclete-in-ancient-literature-and-nt/</ref>

== In Classical Greek ==
The term is not common in [[gentile|non-Jewish]] texts.<ref>According to ''[[Bauer's Lexicon]]'': "the technical meaning 'lawyer', 'attorney' is rare."</ref> The best-known use is by [[Demosthenes]]:

{{blockquote|Citizens of Athens, I do not doubt that you are all very well aware that this trial has been the center of keen partisanship and active canvassing, for you saw the people who were accosting and annoying you just now at the casting of lots.   But I have to make a request which ought to be granted without asking, that you will all give less weight to private entreaty or personal influence than to the spirit of justice and to the oath which you severally swore when you entered that box. You will reflect that justice and the oath concern yourselves and the commonwealth, whereas the importunity and party spirit of '''advocates''' serve the end of those private ambitions which you are convened by the laws to thwart, not to encourage for the advantage of evil-doers.|Demosthenes, ''On the False Embassy'' 19:1}}

''[[A Greek–English Lexicon]]'' cites the example of a court of justice.

{{blockquote|{{lang|grc|παρά-κλητος}}, ον,
A. called to one's aid, in a court of justice : as Subst., legal assistant, advocate, D.19.1, Lycurg. Fr.102, etc.
2. summoned, "{{lang|grc|δοῦλοι}}" D.C.46.20, cf. BGU601.12 (ii A.D.).
II. intercessor, Ph.2.520 : hence in NT, {{lang|grc|Παράκλητος}}, of the Holy Spirit, Ev.Jo.14.16, cf. 1 Ep.Jo.2.1.}}

== In Judaism ==
[[Philo]] speaks several times of "paraclete" advocates primarily in the sense of human intercessors.

The word later went from [[Hellenistic Judaism|Hellenistic Jewish]] writing into [[rabbinic literature]].<ref>For a summary of rabbinical usage see [http://jewishencyclopedia.com/view.jsp?artid=64&letter=P Jewish Encyclopedia 1914 "Paraclete"]</ref>

Other words are used to translate the [[Hebrew language|Hebrew]] word {{lang|he|מְנַחֵם}} {{Lang|he-latn|mənaḥḥēm}} 'comforter' and {{lang|he|מליץ יושר}} {{Lang|he-latn|mliṣ yosher}}.<ref>The Orthodox Jewish Brit Chadasha Bible Translation</ref>
{{Gospel Jesus}}

== In Christianity==
In the New Testament, ''paraclete'' appears only in the Johannine texts, and it is used only on five occasions: Gospel of John 14:16, 14:26, 15:26, 16:7, and First Epistle of John chapter 2, verse 1.

{{blockquote|And I will ask the Father, and he will give you another Advocate, to be with you forever. This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you.|{{bibleverse|John|14:16-17}}}}

{{blockquote|1 My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous.|{{bibleverse|1 John|2:1}}}}

In John 14:16-17, 'paraclete' is {{Lang|grc|Παράκλητον}} and 'spirit' is {{Lang|grc|Πνεῦμα}} ({{Lang|grc-latn|pneuma}}), meaning 'breath'. {{Lang|grc-latn|Pneuma}} appears over 250 times in the Christian New Testament, and is the word used to refer to the Holy Spirit, i.e., the Spirit of God. As a result of the immediate explanation in John 14:17, the Paraclete in John 14:16 is considered to be the Holy Spirit.

[[File:Rom, Vatikan, Basilika St. Peter, Die Taube des Heiligen Geistes (Cathedra Petri, Bernini).jpg|thumb|Depiction of the Holy Spirit as a Dove, from the [[Chair of Saint Peter|Throne of Saint Peter]], [[St. Peter's Basilica|Saint Peter's Basilica]]]]

[[M. E. Boring]], writing in the [[Cambridge|Cambridge University]] journal ''[[New Testament Studies]]'', describes a "striking similarity" between the defined attributes of what the Paraclete is, and is to do, and what the outcome of Christian prophecy has spoken to, explaining the Paraclete as the post-[[Christian observance of Passover|Passover]] gift of the [[Holy Spirit]]. "The Paraclete represents the Spirit as manifested in a particular way, as a pneumatic Christian speech charisma. Every verb describing the ministry of the Paraclete is directly related to his speech function."<ref name="The Influence of Christian Prophecy on the Johannine Portrayal of the Paraclete and Jesus">{{cite journal |date=October 1978 |title=The Influence of Christian Prophecy on the Johannine Portrayal of the Paraclete and Jesus |journal=New Testament Studies |volume=25 |issue=1 |pages=113–123 |doi= 10.1017/S0028688500001235|last1= Boring|first1= M. E.|s2cid=170790351 }}</ref>

The [[early church]] identified  the Paraclete as the Holy Spirit.<ref>{{cite book|last1=Allison|first1=Gregg|title=Historical Theology: An Introduction to Christian Doctrine|date=2011|publisher=[[Zondervan]]|page=431|url=https://books.google.com/books?id=oO2eY2BC6xIC&pg=PA431|access-date=25 September 2014|isbn=9780310410416}}</ref> In first-century Jewish and Christian understanding, the presence of the Holy Spirit is to claim the rebirth of prophecy.<ref name="The Influence of Christian Prophecy on the Johannine Portrayal of the Paraclete and Jesus"/>

During his period as a hermit in the mid-12th century, [[Peter Abelard]] dedicated his chapel to the Paraclete because "I had come there as a fugitive and, in the depths of my despair, was granted some comfort by the grace of God."<ref>"The Letters of Abelard and Heloise", Betty Radice, Trans. London: Penguin, 1973. P. 30</ref>

Today, the Holy Spirit continues to be referred to as the Paraclete in a prayer known as the [[Divine Praises]], recited during [[Benediction of the Blessed Sacrament]].

===Scholarly interpretations ===
{{bibleref2|John|14:16}} quotes Jesus as saying "another Paraclete" will come to help his [[Disciple (Christianity)|disciples]], implying, according to Lawrence Lutkemeyer, that Jesus is the first and primary Paraclete.<ref name="THE ROLE OF THE PARACLETE">{{cite journal |last=Lutkemeyer |first=Lawrence J. |title=THE ROLE OF THE PARACLETE (Jn. 16:7-15) |jstor=43719890|journal=The Catholic Biblical Quarterly |volume=8 |issue=2 |pages=220–229 |year=1946 }}</ref> In {{bibleref2|1 John|2:1}} Jesus himself is called "paraclete".

[[Raymond E. Brown|Raymond Brown]] (1970),<ref>Brown, Raymond Edward, ed. ''The gospel according to John. Vol. 29.'' Cambridge University Press, 1970, 1141. Brown writes; "Thus, the one whom John calls "another Paraclete" is another Jesus. Since the Paraclete can come only when Jesus departs, the Paraclete is the presence of Jesus when Jesus is absent. Jesus' promises to dwell within his disciples are"</ref><ref>Kinn, James W. ''The Spirit of Jesus in Scripture and prayer''. Rowman & Littlefield, 2004, 60. Winn writes; "Second, the whole complex of parallels above leads Raymond Brown to a more profound conclusion: the Holy Spirit continues the presence of Jesus. Thus the one whom Jesus calls "another Paraclete" is in many ways another Jesus, ."</ref> supported by George Johnston (2005),<ref>Johnston, George. ''The spirit-paraclete in the gospel of John. Vol. 12.'' Cambridge University Press, 2005, 94. Johnston writes; "Brown cannot regard such parallelism as coincidental, and he is perfectly correct. His conclusion is that 'as "another Paraclete" the Paraclete is, as it were, another Jesus ... and the Paraclete is the presence of Jesus when Jesus is "</ref> also says that the "another Paraclete" of John 14:16 is in many ways another Jesus, the presence of Jesus after Jesus ascends to his Father.<ref name="THE ROLE OF THE PARACLETE"/><ref>Marthaler, Berard L. ''The creed: The apostolic faith in contemporary theology.'' Twenty-Third Publications, 1993, 275. Marthaler writes; "Thus," writes Brown, "the one whom John calls 'another Paraclete' is another Jesus."17 The Paraclete is the presence of God in the world when Jesus ascends to the Father."</ref>

The [[Gospel of Matthew]] twice uses the passive form of the corresponding verb {{Lang|grc|παρακαλῶ}}, in [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:abo:tlg,0031,001:2:18&lang=original 2:18] and [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0155%3Abook%3DMatthew%3Achapter%3D5 5:4]. In both instances, the context is of mourning, and the meaning of the verb is 'to be comforted'.<ref>[https://www.perseus.tufts.edu/hopper/morph?l=paraka%5Ele%2Fw&la=greek&can=paraka%5Ele%2Fw0#lexicon Greek Word Study Tool (publisher=Perseus.tufts.edu): παρακαλέω, A, III, 2]</ref>

===Paraclete first appearing in gospel===
Here is the context of the passage in John 14:15-27<ref>{{bibleverse|John|14:15-14:27}}</ref> with the translation of ''Paraclete'' as ''Advocate'' shown in bold:
{{blockquote |15 “If you love me, keep my commands. 16 And I will ask the Father, and he will give you another '''Advocate''' to help you and be with you forever— 17 the Spirit of truth.<ref name="The Influence of Christian Prophecy on the Johannine Portrayal of the Paraclete and Jesus"/> The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you.<ref name="The Influence of Christian Prophecy on the Johannine Portrayal of the Paraclete and Jesus"/> 18 I will not leave you as orphans; I will come to you.<ref name="THE ROLE OF THE PARACLETE"/> 19 Before long, the world will not see me anymore, but you will see me. Because I live, you also will live. 20 On that day you will realize that I am in my Father, and you are in me, and I am in you.<ref name="The Influence of Christian Prophecy on the Johannine Portrayal of the Paraclete and Jesus"/><ref name="THE ROLE OF THE PARACLETE"/> 21 Whoever has my commands and keeps them is the one who loves me. The one who loves me will be loved by my Father, and I too will love them and show myself to them.”

22 Then Judas (not Judas Iscariot) said, “But, Lord, why do you intend to show yourself to us and not to the world?”

23 Jesus replied, “Anyone who loves me will obey my teaching. My Father will love them, and we will come to them and make our home with them.<ref name="The Influence of Christian Prophecy on the Johannine Portrayal of the Paraclete and Jesus"/><ref name="THE ROLE OF THE PARACLETE"/> 24 Anyone who does not love me will not obey my teaching. These words you hear are not my own; they belong to the Father who sent me.

25 “All this I have spoken while still with you. 26 But the '''Advocate''', the Holy Spirit,<ref name="The Influence of Christian Prophecy on the Johannine Portrayal of the Paraclete and Jesus"/> whom the Father will send in my name,<ref name="THE ROLE OF THE PARACLETE"/> will teach you all things and will remind you of everything I have said to you. 27 Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.<ref name="The Influence of Christian Prophecy on the Johannine Portrayal of the Paraclete and Jesus"/><ref name="THE ROLE OF THE PARACLETE"/>}}

== In Islam ==
{{Main|Ahmad#Interpretations and meanings of Ahmad}}
Many Muslim writers have argued that "another Paraclete" (John 14:16)—the first being [[Jesus in Islam|Jesus]]—refers to [[Muhammad in Islam|Muhammad]]. This claim is based on Quran 61:6.

{{blockquote |"And [mention] when Jesus, the son of Mary, said, "O children of Israel, indeed I am the messenger of God to you confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad." But when he came to them with clear evidences, they said, "This is obvious magic."| Sahih International}}

A few Muslim commentators, such as [[David Benjamin Keldani]] (1928), have argued the theory that the original [[Koine Greek]] used was {{Lang|grc-latn|periklytos}}, meaning 'famed, illustrious, or praiseworthy', rendered in Arabic as {{Lang|ar-latn|Aḥmad}} ([[Names and titles of Muhammad|another name of Muhammad]]), and that this was substituted by Christians with {{Lang|grc-latn|parakletos}}.<ref name="EoI-Isa">Donzel, E. Van and B. Lewis, Ch. Pellat. "Isa" in ''[https://archive.org/details/EncyclopaediaOfIslamVol51KheMahi Encyclopedia of Islam Volume 4]'', 1997, 83.</ref>{{dead link|date=November 2024}}<ref>Watt (1991) pp. 33–34</ref>{{Full citation needed|date=November 2024}} There are currently no known Greek manuscripts with this reading (all extant Greek manuscripts read {{Lang|grc|παράκλητος}} {{Lang|grc-latn|parakletos}}), although the earliest manuscript evidence available is from the 3rd century.<ref>Reuben J. Swanson, ed., ''New Testament Greek Manuscripts: John''. William Carey International University Press, 1998. Variant Readings Arranged in Horizontal Lines Against Codex Vaticanus – see John 14:16, 26; 15:26; 16:7. Also see ''Nestle-Aland, eds., Novum Testamentum Graece, 28th ed.'' Stuttgart: Deutsche Biblegesellschaft, 2012. Early manuscripts, [[Papyrus 66]] and [[Papyrus 75]], are generally placed in the 3rd century; Papyrus 66 is even dated to around 200 CE. {{cite web |url=http://ntvmr.uni-muenster.de/manuscript-workspace?docID=10066 |title= Papyrus 66}} & {{cite web |url=http://ntvmr.uni-muenster.de/manuscript-workspace?docID=10075 |title= Papyrus 75|publisher=Institut für Neutestamentliche Textforschung |access-date=March 4, 2022}} See also {{cite book|last=Elliott|first=James Keith|title=New Testament Textual Criticism: The Application of Thoroughgoing Principles|url=https://brill.com/view/book/9789004194366/Bej.9789004189522.i-664_013.xml|series=Novum Testamentum, Supplements|volume=137|year=2010|publisher=Brill|isbn=978-90-04-19436-6|page=95|doi=10.1163/ej.9789004189522.i-664}}</ref>

Regarding what the original Greek term was, according to A. Guthrie and E. F. F. Bishop:

{{blockquote | "Early translators knew nothing about the surmised reading of {{lang|grc-latn|periklutos|italic=no}} for {{lang|grc-latn|parakletos|italic=no}}, and its possible rendering as Ahmad …. Periklutos does not come into the picture as far as Ibn Ishaq and Ibn Hisham are concerned. The deception is not theirs. The opportunity to introduce Ahmad was not accepted—though it is highly improbable that they were aware of it being a possible rendering of Periklutos. It would have clinched the argument to have followed the Johannine references with a Quranic quotation.”<ref>A. Guthrie and E. F. F. Bishop, p.253–254.</ref><ref name="HIS NAME IS AHMAD">{{cite journal |last=Watt |first=W. Montgomery |date=April 1953 |title=His Name is Ahmad |journal=The Muslim World |volume=43 |issue=2 |pages=110–117 |doi=10.1111/j.1478-1913.1953.tb02180.x }}</ref>}}

{{blockquote | "Once more, if we omit the phrase, ‘bearing the name Ahmad,’ and regard Muhammad as still drawing lessons from previous history, the dubious passage might refer to what happened at [[Pentecost]], and other incidents recorded in the earlier chapters of the Acts. With the absence of any claim on this passage either by Ibn Ishaq or [[Ibn Hisham]], may we go further and suggest that the two Arabic words rendered by Dr. Bell, ‘bearing the name Ahmad,’ are an [[interpolation]] to be ''dated after the death of Muhammad.''”<ref name="HIS NAME IS AHMAD"/><ref>A. Guthrie and E. F. F. Bishop, The Paraclete, Almunhamanna and Ahmad, Muslim World XLI (October, 1951), p.254–255; italics: emphasis in original.</ref> (emphasis in original)}}

Sean Anthony agrees that the connection of Ahmad to the Paraclete in the Gospel of John may have been a later tradition that is not found in the work of [[Ibn Ishaq]] and that the earliest extant attempts by Muslims to connect these two figures that inspire later discussion on the subject goes back to [[Ibn Hisham]] and [[Ibn Qutaybah]].<ref>{{Cite journal|url=https://www.academia.edu/12230900|title=Muḥammad, Menaḥem, and the Paraclete: new light on Ibn Isḥāq's (d. 150/767) Arabic version of John 15: 23–16: 1|last=Anthony|first=Sean|journal=Bulletin of the School of Oriental and African Studies|year=2016|volume=79|issue=2|pages=255–278|doi=10.1017/S0041977X16000458|s2cid=163407787 }}</ref>

A later interpolation of this passage to the [[Quran]] has been rejected in modern Islamic studies.<ref>{{Cite book|title=Ibid. p. 274.|quote=The scenario is so convoluted as to be absurd.}}</ref> This has been supported by the fact that the earliest as well as the later manuscripts of the Quran contain the same passage and wording in chapter 61.<ref>{{Cite book|title=Déroche, Catalogue Des Manuscrits Arabes: Deuxième Partie: Manuscrits Musulmans - Tome I, 1: Les Manuscrits Du Coran: Aux Origines De La Calligraphie Coranique, 1983.}}</ref><ref>{{Cite book|title=Sahin et al., The 1400th Anniversary Of The Qur'an, 2010, Museum of Turkish and Islamic Art Collection, Antik A.S. Cultural Publications}}</ref><ref>{{Cite book|title=A. George, The Rise Of Islamic Calligraphy, 2010, Saqi Books: London (UK), pp. 75-80 & p. 148; F. B. Flood, The Qur'an, in H. C. Evans & B. Ratliff (Eds.), Byzantium And Islam: Age Of Transition 7th - 9th Century, 2012, Metropolitan Museum of Art: New York (USA)}}</ref>

===Historical development===
In [[Łewond]]'s version of the correspondence between the Byzantine emperor [[Leo III the Isaurian|Leo III]] ({{Reign|717|741}}) and the Umayyad caliph [[Umar II]] ({{Reign|717|720}}), a letter is attributed to Leo:{{Sfn|Hoyland|1998|p=499}}
{{blockquote|We recognize [[the Four Apostles|Matthew, Mark, Luke, and John]] as the authors of the [[Gospel]], and yet I know that this truth, recognized by us Christians wounds you, so that you seek to find accomplices for your lie. In brief, you admit that we say that it was written by God, and brought down from the heavens, as you pretend for your [[Quran|Furqan]], although we know that it was `[[Umar]], [[Abu Turab]] and [[Salman the Persian]], who composed that, even though the rumor has got round among you that God sent it down from heavens…. [God] has chosen the way of sending [the human race] Prophets, and it is for this reason that the Lord, having finished all those things that He had decided on beforehand, and having fore-announced His incarnation by way of His prophets, yet knowing that men still had need of assistance from God, promised to send the Holy Spirit, under the name of Paraclete, (Consoler), to console them in the distress and sorrow they felt at the departure of their Lord and Master. I reiterate, that it was for this cause alone that Jesus called the Holy Spirit the Paraclete, since He sought to console His disciples for His departure, and recall to them all that he had said, all that He had done before their eyes, all that they were called to propagate throughout the world by their witness. Paraclete thus signifies "consoler", while Muhammad means "to give thanks", or "to give grace", a meaning which has a connection with the word Paraclete.<ref>{{cite journal |last1=Jeffery |first1=Arthur |title=Ghevond's Text of the Correspondence between 'Umar II and Leo III |journal=The Harvard Theological Review |date=1944 |volume=37 |issue=4 |pages=269–332 |doi=10.1017/S0017816000019258 |jstor=1508294 |s2cid=162279840 |issn=0017-8160}}</ref>|author=|title=|source=}}By the 8th-century, the identification of the Paraclete with Muhammad was already a known concept.{{sfn|Fitzpatrick|Walker|2014|p=436}} Evidence shows that the Abbasid caliph [[al-Mahdi]] ({{Reign|775|785}}) debated the concept with the influential Christian patriarch [[Timothy I of Seleucia-Ctesiphon|Timothy I]] (d. 823).{{sfn|Fitzpatrick|Walker|2014|p=436}} The Persian theologian [[Ali ibn Sahl Rabban al-Tabari|Ali al-Tabari]] (d. 870) believed that only Muhammad could have been the Paraclete since he taught people what they previously didn't know.{{sfn|Fitzpatrick|Walker|2014|p=436}} The Syrian scholar [[Ibn Abi Talib al-Dimashqi]] (d. 1327) asserts that the verses were generally believed to be about the coming of a prophet, until the reign of [[Constantine the Great|Constantine I]] ({{Reign|306|337}}) when the Christian priests altered the verses to refer to the Holy Spirit, fearing that Constantine would recognize the true faith.{{sfn|Fitzpatrick|Walker|2014|p=436}}

== See also ==
* [[Ahmad]]
* [[Congregation of the Servants of the Paraclete]]
* [[Cult of the Holy Spirit]]
* [[Holy Spirit in Islam]]
* [[Rūḥ]]
* [[Montanism]]

== References ==
{{Reflist|2}}

== Bibliography ==

* {{Cite book |last=Hoyland |first=Robert G |url=https://books.google.com/books?id=sEbHAgAAQBAJ |title=Seeing Islam as Others Saw It: A Survey and Evaluation of Christian, Jewish and Zoroastrian Writings on Early Islam. |publisher=The Darwin Press |year=1998 |isbn=978-1-61813-131-7 |volume=13 |author-link=Robert G. Hoyland}}
* {{Cite book |last1=Fitzpatrick |first1=Coeli |url=https://books.google.com/books?id=2AtvBAAAQBAJ |title=Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of God |last2=Walker |first2=Adam Hani |year=2014 |publisher=Abc-Clio |isbn=9781610691789}}

== External links ==
{{Wiktionary}}
* [http://www.newadvent.org/cathen/11469a.htm Catholic Encyclopedia: Paraclete]
* [http://jewishencyclopedia.com/view.jsp?artid=64&letter=P Jewish Encyclopedia: Paraclete]
{{Depictions of Muhammad}}
[[Category:Christian terminology]]
[[Category:Christianity and Islam]]
[[Category:Names of God in Christianity]]
[[Category:New Testament Greek words and phrases]]
[[Category:New Testament theology]]
[[Category:Pneumatology]]
[[Category:Sayings of Jesus]]
[[Category:Cultural depictions of Muhammad]]