Prophet Muhammad in the Bible: A Scriptural Investigation – Part (2)

Part 2: Muhammadim and the Paraclete

Guest Article by: Masrur Akhter

In Part 1, we explored two major Old Testament prophecies—Deuteronomy 18 and Isaiah 42—that Muslims believe point to Prophet Muhammad. In this concluding installment, we examine two more intriguing passages: a Hebrew word in Song of Solomon that appears to be Muhammad’s actual name, and Jesus’ promise of a coming “Paraclete” in the Gospel of John.

3. Song of Solomon 5:16 — “Muhammadim”

Perhaps the most linguistically striking claim in the Islamic interpretation of Biblical prophecy is found in Song of Solomon 5:16, where a specific Hebrew word appears that sounds remarkably similar to the name “Muhammad.”

The Hebrew Text

Song of Solomon 5:16 in Hebrew reads:

חִכּוֹ מַמְתַקִּים וְכֻלּוֹ מַחֲמַדִּים
זֶה דוֹדִי וְזֶה רֵעִי
בְּנוֹת יְרוּשָׁלִָם

The key word in this verse is: מַחֲמַדִּים (maḥmadim)

Pronounced: Ma·ḥa·mad·im

If we remove the plural suffix “-im,” we get: Maḥmad (מַחְמַד), which is identical in consonants to Muhammad (مُحَمَّد) in Arabic.

The Linguistic Connection

Hebrew and Arabic are both Semitic languages that share the same root system. The root letters ḥ–m–d (ח-מ-ד in Hebrew, ح-م-د in Arabic) mean “to praise,” “to admire,” or “to desire.” This root produces related words in both languages:

The linguistic root is identical across both Semitic languages, and the words derive from the same meaning.

The “-im” Ending: Plural of Majesty

In Hebrew, the suffix “-im” (ים־) typically indicates a plural. However, it can also function as a “plural of majesty” or “plural of respect”—a grammatical form used to express grandeur or honor for a single entity.

The most famous example of this is אֱלֹהִים (Elohim), one of the names for God in Hebrew. While it ends in “-im” (a plural suffix), it refers to the one God and takes singular verb forms. Similarly, אֲדֹנִים (Adonim) meaning “Lord” is sometimes used as a title of honor.

Therefore, מַחֲמַדִּים (maḥmadim) does not necessarily mean “many desirable things” in the plural sense. It can be understood as:

• A respectful, majestic form: “the Great Praiseworthy One”
• A proper name with honorific plural: “Muhammad (the greatly praised)”

This is why Muslim scholars argue that this may be a proper name rather than a common noun.

The Context of the Verse

Song of Solomon 5:16 in most English translations reads:

“His mouth is sweetness itself; he is altogether lovely.”

But the Hebrew literally says:

חִכּוֹ מַמְתַקִּים וְכֻלּוֹ מַחֲמַדִּים
“His mouth is sweetness, and he is all-maḥmadim (all-Muhammad/all-praiseworthy).”

The phrase וְכֻלּוֹ מַחֲמַדִּים (ve-kullo maḥmadim) can be translated as:

• “He is wholly praiseworthy”
• “He is entirely the Praiseworthy One”
• “He is all-Muhammad”

Personal Names from Descriptive Roots

In Semitic languages, personal names frequently derive from descriptive roots or attributes:

• Solomon (שְׁלֹמֹה Shlomo) = peaceful (from שָׁלוֹם shalom = peace)
• David (דָּוִד Dawid) = beloved (from דּוֹד dod = beloved)
• Muhammad (مُحَمَّد) = praised one (from حَمْد ḥamd = praise)
• Maḥmad (מַחְמָד) = praised one (from חָמַד ḥamad = to desire/praise)

This naming pattern makes the appearance of “Maḥmadim” in this verse particularly significant. It’s not just a common word—it’s a form that could serve as a proper name.

Is This Clearly a Prophecy?

Song of Solomon is classified as wisdom literature or love poetry, not prophecy. However, Biblical prophecy often uses poetic or allegorical language (as we see throughout the Psalms and Isaiah). The pattern resembles Isaiah 42:

• A coming beloved figure
• From outside Israel
• Characterized by “praise” (ḥ-m-d)
• With people rejoicing over him

What makes this verse unique is that it’s the only place in the entire Hebrew Bible where this exact form of the word appears in what could be understood as a prophetic context. The only well-known Semitic name derived from ḥ-m-d meaning “praised one” is Muhammad. The use of the plural of majesty (“-im”) is consistent with Hebrew naming conventions for honored figures.

While the Song of Solomon is poetic in nature, the actual name “Muhammad” (or its Hebrew equivalent “Maḥmad”) is literally present in the Hebrew text—a fact that cannot be easily dismissed.

4. John 14–16: The Coming Paraclete

In the Gospel of John, during Jesus’ farewell discourse to his disciples, he makes a series of remarkable promises about someone who will come after him. These passages have been the subject of intense debate between Christians and Muslims for centuries.

The Qur’anic Context

The Qur’an states that Jesus prophesied about a prophet who would come after him:

“And [mention] when Jesus, the son of Mary, said, ‘O children of Israel, indeed I am the messenger of Allah 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.'” (Qur’an 61:6)

“Ahmad” (أحمد) means “the most praised” or “the most praiseworthy”—a name derived from the same root as Muhammad (both meaning variations of “praised”).

Jesus’ Promise in the Gospel of John

In John 14–16, Jesus repeatedly promises his disciples:

“I will ask the Father, and He will give you another Paraclete.” (John 14:16)

“The Paraclete, the Holy Spirit, whom the Father will send in my name, will teach you all things.” (John 14:26)

“When the Paraclete comes, whom I will send to you from the Father—the Spirit of truth who goes out from the Father—he will testify about me.” (John 15:26)

“Unless I go away, the Paraclete will not come to you; but if I go, I will send him to you.” (John 16:7)

“When he, the Spirit of truth, comes, he will guide you into all the truth. He will not speak on his own; he will speak only what he hears.” (John 16:13)

Christians universally interpret “Paraclete” as the Holy Spirit. Muslims argue that this figure cannot be the Holy Spirit and fits Prophet Muhammad much more precisely.

The Key Greek Word: Paraklētos vs. Periklutos

The Greek word used in these passages is Παράκλητος (Paraklētos), which means:

• Advocate
• Helper
• Comforter
• Intercessor

However, Muslim scholars have long argued that the original reading may have been Περίκλυτος (Periklutos), which means:

• “The Praised One”
• “The Praiseworthy”

This would be the exact Greek equivalent of the Arabic name Ahmad (أحمد) or Muhammad (مُحَمَّد)—both meaning “praised” or “praiseworthy.”

The difference between these two Greek words is minimal—just two letters:

In ancient manuscripts written in capital letters (uncials) without spaces, these words could easily be confused or altered.

Is There Evidence for Periklutos?

It’s important to be honest: there is no surviving Greek manuscript that contains “Periklutos” instead of “Paraklētos.” However, this does not necessarily weaken the Muslim argument for several reasons:

1. Textual variants did exist: Early Christian writers acknowledge that variants of words in John’s Gospel existed even in the second century (mentioned by Papias, Origen, and Irenaeus).

2. Manuscript dating: The earliest complete Greek manuscripts we possess date from the 4th century and later—centuries after Jesus. Earlier variations may have been lost or suppressed.

3. Patristic descriptions: Some early Christian commentaries describe the Paraclete in ways that don’t fit the Holy Spirit:

• “A man, a prophet, who shall come after Christ” (Pseudo-Tertullian, 2nd century)
• “A prophet like Christ, who will reveal all truth” (Early Syriac glosses)

4. Syriac translations: In early Syriac versions of the Gospel, the word used for Paraclete sometimes overlaps with words meaning “the praised one,” strengthening the linguistic connection.

Why the Paraclete Cannot Be the Holy Spirit

Even setting aside the question of textual variants, there are strong internal reasons why the Paraclete cannot be the Holy Spirit as traditionally understood:

1. “Another Paraclete” Implies a Human Like Jesus

Jesus says: “I will ask the Father, and he will give you another Paraclete” (John 14:16)

The Greek word for “another” is ἄλλον (allon), meaning “another of the same kind.” If Jesus is a human prophet and messenger, then “another Paraclete” would logically be another human prophet and messenger—not a spirit.

2. “He Will Speak What He Hears”

John 16:13 states: “He will not speak on his own; he will speak only what he hears.”

This description doesn’t fit the Holy Spirit in Christian theology. The Holy Spirit, as the third person of the Trinity, doesn’t “hear” revelation from another source—the Spirit is God himself.

However, this description perfectly matches Prophet Muhammad’s experience. The Qur’an describes his prophetic mission:

“Nor does he speak from [his own] inclination. It is not but a revelation revealed [to him].” (Qur’an 53:3-4)

Muhammad received revelation and spoke exactly what was revealed to him—he spoke what he “heard” from the angel Gabriel. The parallel is remarkably precise.

3. The Paraclete Comes After Jesus Departs

Jesus explicitly states: “If I do not go away, the Paraclete will not come to you” (John 16:7)

But the Holy Spirit was already present throughout the Bible:

• The Holy Spirit filled John the Baptist while he was still in his mother’s womb (Luke 1:15)
• The Holy Spirit descended on Jesus at his baptism (Luke 3:22)
• Jesus breathed the Holy Spirit on his disciples before his ascension (John 20:22)

If the Holy Spirit was already present before Jesus left, why would Jesus say the Paraclete “will not come” unless he departs? This makes sense only if the Paraclete is a future human prophet who would come after Jesus’ time on earth.

4. “He Will Guide You Into All Truth”

John 16:13: “When he, the Spirit of truth, comes, he will guide you into all the truth.”

This implies:

• A complete revelation
• New laws and guidance
• Permanent direction for humanity

This describes a prophet bringing scripture and law, not the Holy Spirit’s internal guidance. Christians believe Jesus brought the complete truth; Muslims believe Muhammad brought the final, complete revelation in the Qur’an.

5. “He Will Glorify Me”

John 16:14: “He will glorify me because it is from me that he will receive what he will make known to you.”

How does Muhammad glorify Jesus? The Qur’an:

• Mentions Jesus by name 25 times
• Calls him the Messiah (Al-Masih)
• Affirms his virgin birth
• Declares him one of the greatest prophets
• Describes his miracles
• Honors his mother Mary with an entire chapter named after her

No other religious scripture outside Christianity speaks of Jesus with such honor and respect as the Qur’an does. In this way, Muhammad “glorified” Jesus—defending him from those who rejected him while also correcting later doctrinal developments.

6. “He Will Remain Forever”

John 14:16: “He will give you another advocate to help you and be with you forever”

The Greek phrase μένει εἰς τὸν αἰῶνα (menei eis ton aiōna) means “remains for the age” or “endures permanently.”

Christians interpret this spiritually—the Holy Spirit dwells in believers’ hearts forever. Muslims see this fulfilled in the Qur’an and Islamic law, which remain unchanged and guide over 1.8 billion people today. The teaching and law brought by the final prophet have endured for over 1,400 years and continue to guide humanity—they remain “forever.”

How Prophet Muhammad Fulfills the Paraclete Prophecies

Let’s summarize how Muhammad matches each characteristic of the Paraclete:

Conclusion: A Pattern of Prophecy

Taken together, these four Biblical passages—Deuteronomy 18, Isaiah 42, Song of Solomon 5:16, and John 14-16—present a consistent pattern:

• A prophet like Moses, but from the line of Ishmael (“their brothers”)
• From the land of Kedar (Arabia)
• Who brings a new law and establishes justice
• Who fights battles and destroys idolatry
• Whose very name means “praised” (Maḥmad/Ahmad/Muhammad)
• Who comes after Jesus and completes divine revelation
• Who speaks only what is revealed to him
• Who glorifies Jesus while bringing the final message

The historical figure who matches all these descriptions is Prophet Muhammad. While Christians interpret these passages differently—seeing references to Jesus or the Holy Spirit—the Islamic interpretation presents a coherent, consistent reading that connects these prophecies to a single individual who appeared in history exactly where and when these texts suggest.

For Muslims, these passages represent God’s preparation of humanity for the final prophet. For those exploring these questions with an open mind, they offer an invitation to look more deeply at the life and message of Muhammad—not as a break from previous revelation, but as its fulfillment and completion.

Note: This article presents the Islamic interpretation of these Biblical passages. Readers are encouraged to study these texts in their full context, consult scholarly commentaries from multiple traditions, and come to their own informed conclusions about these important questions.