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In John 14:16, Jesus promises “another Helper” (allos paraklētos), meaning someone different from Himself, not Himself again (autos). In John 14:17, He says the Spirit “stays with you” (pros humas menei) now and “will be in you” (en humin estai) after Pentecost — showing a different kind of presence (see also John 20:22; Acts 2:1-4). John 14:26 says the Spirit is “sent by the Father in My name” (apesteilen ho Patēr en tō onomati mou), which keeps the Spirit’s mission distinct from Jesus. In John 16:7, Jesus explains He must leave for the Spirit to come (ei mē hypage, ho Paraklētos ouk erchetai), highlighting that the Spirit’s coming depends on Jesus’ going. Isaiah 11:2 says, “The Spirit of the LORD shall rest (yarum) upon him." This shows continuous, permanent resting, not a temporary visit; the Hebrew verb here implies enduring empowerment. Similarly, Luke 4:1 says Jesus was “full of the Holy Spirit” (plērēs pneumatos hagiou), this echoes Isaiah; the Greek present participle emphasizes ongoing, active indwelling. In addition, John 14:9–10 describes how the Father was in the Son and vice versa yet both persons distinct (not Modalism), likewise the Spirit is unified yet distinct from the Son based on the Greek grammar. For instance, ἄλλος (allos) conveys “another of a different kind or of the same kind but distinct from the one already mentioned.” Jesus doesn’t roleplay like Clark Kent and Superman; He always remains the same (Hebrews 1:11), where the Greek diamenō means “to continue steadfastly, endure, or remain unchanged,” emphasizing His eternal constancy (Hebrews 13:8). In other words, Jesus always remains Himself, never changing His identity or adopting different modes. Overall, the Greek shows that Jesus and the Spirit are distinct persons: Jesus is present relationally, the Spirit indwells and teaches believers. Simply put, the Holy Spirit was indirectly with the disciples through Jesus’ incarnation (Acts 10:38); after Pentecost, the Spirit was directly indwelling them personally (Acts 2).

In John 14:16, Jesus promises “another Helper” (allos paraklētos), meaning someone different from Himself, not Himself again (autos). 

In John 14:17, He says the Spirit “stays with you” (pros humas menei) now and “will be in you” (en humin estai) after Pentecost — showing a different kind of presence (see also John 20:22; Acts 2:1-4). 

John 14:26 says the Spirit is “sent by the Father in My name” (apesteilen ho Patēr en tō onomati mou), which keeps the Spirit’s mission distinct from Jesus. In John 16:7, Jesus explains He must leave for the Spirit to come (ei mē hypage, ho Paraklētos ouk erchetai), highlighting that the Spirit’s coming depends on Jesus’ going. 

Isaiah 11:2 says, “The Spirit of the LORD shall rest (yarum) upon him." This shows continuous, permanent resting, not a temporary visit; the Hebrew verb here implies enduring empowerment. 

Similarly, Luke 4:1 says Jesus was “full of the Holy Spirit” (plērēs pneumatos hagiou), this echoes Isaiah; the Greek present participle emphasizes ongoing, active indwelling. 

In addition, John 14:9–10 describes how the Father was in the Son and vice versa yet both persons distinct (not Modalism), likewise the Spirit is unified yet distinct from the Son based on the Greek grammar. 

For instance, ἄλλος (allos) conveys “another of a different kind or of the same kind but distinct from the one already mentioned.” 

Jesus doesn’t roleplay like Clark Kent and Superman; He always remains the same (Hebrews 1:11), where the Greek diamenō means “to continue steadfastly, endure, or remain unchanged,” emphasizing His eternal constancy (Hebrews 13:8). 

In other words, Jesus always remains Himself, never changing His identity or adopting different modes. Overall, the Greek shows that Jesus and the Spirit are distinct persons: Jesus is present relationally, the Spirit indwells and teaches believers. 

Simply put, the Holy Spirit was indirectly with the disciples through Jesus’ incarnation (Acts 10:38); after Pentecost, the Spirit was directly indwelling them personally (Acts 2).

In John 14:16, Jesus promises “another Helper” (allos paraklētos), meaning someone different from Himself, not Himself again (autos). In John 14:17, He says the Spirit “stays with you” (pros humas menei) now and “will be in you” (en humin estai) after Pentecost — showing a different kind of presence (see also John 20:22; Acts 2:1-4). John 14:26 says the Spirit is “sent by the Father in My name” (apesteilen ho Patēr en tō onomati mou), which keeps the Spirit’s mission distinct from Jesus. In John 16:7, Jesus explains He must leave for the Spirit to come (ei mē hypage, ho Paraklētos ouk erchetai), highlighting that the Spirit’s coming depends on Jesus’ going. Isaiah 11:2 “The Spirit of the LORD shall rest (yarum) upon him” shows continuous, permanent resting, not a temporary visit; Hebrew verb implies enduring empowerment. Similarly, Luke 4:1 say Jesus was “full of the Holy Spirit” (plērēs pneumatos hagiou), this echoes Isaiah; the Greek present participle emphasizes ongoing, active indwelling. In addition, John 14:9–10 describes how the Father was in the Son and vice versa yet both persons distinct (not Modalism), likewise the Spirit is unified yet distinct from the Son based on the Greek grammar. For instance, ἄλλος (allos) conveys “another of a different kind or of the same kind but distinct from the one already mentioned.” Jesus doesn’t roleplay like Clark Kent and Superman; He always remains the same (Hebrews 1:11), where the Greek diamenō means “to continue steadfastly, endure, or remain unchanged,” emphasizing His eternal constancy (Hebrews 13:8). In other words, Jesus always remains Himself, never changing His identity or adopting different modes. Overall, the Greek shows that Jesus and the Spirit are distinct persons: Jesus is present relationally, the Spirit indwells and teaches believers. Simply put, the Holy Spirit was indirectly with the disciples through Jesus’ incarnation (Acts 10:38); after Pentecost, the Spirit was directly indwelling them personally (Acts 2).

In John 14:16, Jesus promises “another Helper” (allos paraklētos), meaning someone different from Himself, not Himself again (autos). In John 14:17, He says the Spirit “stays with you” (pros humas menei) now and “will be in you” (en humin estai) after Pentecost — showing a different kind of presence (see also John 20:22; Acts 2:1-4). John 14:26 says the Spirit is “sent by the Father in My name” (apesteilen ho Patēr en tō onomati mou), which keeps the Spirit’s mission distinct from Jesus. In John 16:7, Jesus explains He must leave for the Spirit to come (ei mē hypage, ho Paraklētos ouk erchetai), highlighting that the Spirit’s coming depends on Jesus’ going. Isaiah 11:2 says, “The Spirit of the LORD shall rest (yarum) upon him." This shows continuous, permanent resting, not a temporary visit; the Hebrew verb here implies enduring empowerment. Similarly, Luke 4:1 says Jesus was “full of the Holy Spirit” (plērēs pneumatos hagiou), this echoes Isaiah; the Greek present participle emphasizes ongoing, active indwelling. In addition, John 14:9–10 describes how the Father was in the Son and vice versa yet both persons distinct (not Modalism), likewise the Spirit is unified yet distinct from the Son based on the Greek grammar. For instance, ἄλλος (allos) conveys “another of a different kind or of the same kind but distinct from the one already mentioned.” Jesus doesn’t roleplay like Clark Kent and Superman; He always remains the same (Hebrews 1:11), where the Greek diamenō means “to continue steadfastly, endure, or remain unchanged,” emphasizing His eternal constancy (Hebrews 13:8). In other words, Jesus always remains Himself, never changing His identity or adopting different modes. Overall, the Greek shows that Jesus and the Spirit are distinct persons: Jesus is present relationally, the Spirit indwells and teaches believers. Simply put, the Holy Spirit was indirectly with the disciples through Jesus’ incarnation (Acts 10:38); after Pentecost, the Spirit was directly indwelling them personally (Acts 2).

In John 14:16, Jesus promises “another Helper” (allos paraklētos), meaning someone different from Himself, not Himself again (autos). In John 14:17, He says the Spirit “stays with you” (pros humas menei) now and “will be in you” (en humin estai) after Pentecost — showing a different kind of presence (see also John 20:22; Acts 2:1-4). John 14:26 says the Spirit is “sent by the Father in My name” (apesteilen ho Patēr en tō onomati mou), which keeps the Spirit’s mission distinct from Jesus. In John 16:7, Jesus explains He must leave for the Spirit to come (ei mē hypage, ho Paraklētos ouk erchetai), highlighting that the Spirit’s coming depends on Jesus’ going. Isaiah 11:2 “The Spirit of the LORD shall rest (yarum) upon him” shows continuous, permanent resting, not a temporary visit; Hebrew verb implies enduring empowerment. Similarly, Luke 4:1 say Jesus was “full of the Holy Spirit” (plērēs pneumatos hagiou), this echoes Isaiah; the Greek present participle emphasizes ongoing, active indwelling. In addition, John 14:9–10 describes how the Father was in the Son and vice versa yet both persons distinct (not Modalism), likewise the Spirit is unified yet distinct from the Son based on the Greek grammar. For instance, ἄλλος (allos) conveys “another of a different kind or of the same kind but distinct from the one already mentioned.” Jesus doesn’t roleplay like Clark Kent and Superman; He always remains the same (Hebrews 1:11), where the Greek diamenō means “to continue steadfastly, endure, or remain unchanged,” emphasizing His eternal constancy (Hebrews 13:8). Overall, the Greek shows that Jesus and the Spirit are distinct persons: Jesus is present relationally, the Spirit indwells and teaches believers. Simply put, the Holy Spirit was indirectly with the disciples through Jesus’ incarnation (Acts 10:38); after Pentecost, the Spirit was directly indwelling them personally (Acts 2).

In John 14:16, Jesus promises “another Helper” (allos paraklētos), meaning someone different from Himself, not Himself again (autos). In John 14:17, He says the Spirit “stays with you” (pros humas menei) now and “will be in you” (en humin estai) after Pentecost — showing a different kind of presence (see also John 20:22; Acts 2:1-4). John 14:26 says the Spirit is “sent by the Father in My name” (apesteilen ho Patēr en tō onomati mou), which keeps the Spirit’s mission distinct from Jesus. In John 16:7, Jesus explains He must leave for the Spirit to come (ei mē hypage, ho Paraklētos ouk erchetai), highlighting that the Spirit’s coming depends on Jesus’ going. Isaiah 11:2 “The Spirit of the LORD shall rest (yarum) upon him” shows continuous, permanent resting, not a temporary visit; Hebrew verb implies enduring empowerment. Similarly, Luke 4:1 say Jesus was “full of the Holy Spirit” (plērēs pneumatos hagiou), this echoes Isaiah; the Greek present participle emphasizes ongoing, active indwelling. In addition, John 14:9–10 describes how the Father was in the Son and vice versa yet both persons distinct (not Modalism), likewise the Spirit is unified yet distinct from the Son based on the Greek grammar. For instance, ἄλλος (allos) conveys “another of a different kind or of the same kind but distinct from the one already mentioned.” Jesus doesn’t roleplay like Clark Kent and Superman; He always remains the same (Hebrews 1:11), where the Greek diamenō means “to continue steadfastly, endure, or remain unchanged,” emphasizing His eternal constancy (Hebrews 13:8). In other words, Jesus always remains Himself, never changing His identity or adopting different modes. Overall, the Greek shows that Jesus and the Spirit are distinct persons: Jesus is present relationally, the Spirit indwells and teaches believers. Simply put, the Holy Spirit was indirectly with the disciples through Jesus’ incarnation (Acts 10:38); after Pentecost, the Spirit was directly indwelling them personally (Acts 2).