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156word “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 orsynonymousterm 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 arecompelled 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 ofthe 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 thePshittha,is olderthan theLatinVulgate. 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).