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word “Shalom,” because both are identical in the
Septuagint and Hebrew texts. The Greek compound word
“Eudokia” does not occur, to the best of my knowledge,
in the Septuagint Version, and it is extremely difficult to
find out its equivalent or synonymous term in the original.
St. Barnabas does not mention in his Gospel this angelic
hymn and the story of the Shepherds of Bethlehem; nor do
the other Synoptics or the Epistles in the New Testament.
The modern Greeks frequently adopt “Eudokia” and
“Eudoxia” for their feminine proper nouns; and both these
nouns are composed of two elements; “eu” and “dokeo,”
from the latter being derived “doxa” which means “glory”
or “praise” and so on.
In order to discover the original Semitic word in the song
that the pious Shepherds heard and related, and which the
evangelist Luke has formulated into “Eudokia,” we are
compelled to examine and trace it right from its Greek root
and derivation. Before doing so, it is necessary to criticize
and expose the erroneous versions that have eclipsed the
true meanings of Eudokia and concealed its prophetical
bearing upon Ahmad or Muhammad (pbuh) .

There are two principal versions of the New Testament
from the Greek text, one being in the so-called “Syriac”
language, and the other in the Latin. Both bear the same
significant title of “Simples” or “Simplx,” which both the
“Pshittha” and the “Vulgate” signify. There is much new
material of information about these two famous ancient
versions that must embarrass the most erudite Christian
historians and the most dogmatic theologians. However,
for the present it may suffice to say that the Aramaic [1]
Version, called the Pshittha, is older than the Latin Vulgate.
It is common knowledge that the Church of Rome for the
first four centuries had no Scriptures of Liturgy in the

[1] The Pshittha Version of the Old Testament never uses the words “Syria” and
“Syriac,” but “Aram” and “Aramaic.” (the author).