"Eudokia" Actually Is "AHMAD" in the Bible
Old and New Testament
[ http://concordances.org/greek/2107.htm
= (Challenged) ]
[LUKE ii. 14] http://biblelexicon.org/luke/2-14.htm
The
Greek compound word "Eudokia" does not occur 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 later 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.
But before
doing so, it is necessary to criticize and expose the erroneous versions
which have eclipsed the true meanings of Eudokia and concealed its prophetical
bearing upon Ahmad or Muhammad.
There
are two principal versions of the New Testament from the Greek text,
1)
one being in the so-called "Syriac" language,
2)
and the other in the Latin.
The Aramaic ( The Pshittha Version of the Old
Testament never
uses the words "Syria" and "Syriac," but "Aram"
and "Aramaic." ) Version,
called the Pshittha, is older than the Latin Vulgate.
As the seat or
center of the Syriac language and learning was Orhai, i.e. Edessa, and never Antioch,
it was here that the books of the New Testament were translated from the
Greek, after the notorious Assembly of Nicea.
All that we can gather from the literature of the New Testament is
that the Christians in the Apostolical age had the Jewish Scriptures for their
Bible, with a Gospel
containing the true revelation made to Jesus, and that its substance was
precisely the same as announced in this Seraphic Canticle - namely, ISLAM.
The special mission assigned by Allah to His Prophet Jesus was to revert or
convert the Jews from their perversion and erroneous belief in a Davidic
Messiah, and to convince them that the Kingdom of God upon earth which they
were anticipating was not to come through a Messiah of the Davidic dynasty, but
of the family of Ishmael whose
name was AHMAD, the true equivalent of which name the Greek Gospels have
preserved in the forms "Eudoxos" and "Periclytos".
Innocent/Deliberate
mistake in translating
Greek
word
Eudokia
to
Pshittha
and Latin
The Pshittha had translated
the Greek word "Eudokia" (the
Greeks read the word "Ivdokia," or rather pronounce it
"Ivthokia") as "Sobhra Tabha" (pronounced "Sovra
Tava"), which signifies "good hope," or "good anticipation;"
The exact and
literal equivalent of "good hope" in the Greek language is not "eudokia," but "eu
elpis, or rather "euelpistia." This exposition of
"evelpistia" (the proper Greek pronunciation) is enough to silence
the Pshittha.
The Latin Vulgate, on the
other hand, renders "Eudokia"
as "Bona Voluntas," or "good will."
The precise and
the exact corresponding term to the Latin "bona voluntas," or "good
will," in the Greek tongue is certainly not "eudokia," but "euthelyma."
And this short
but decisive explanation again is a sufficient reprimand to the priests of the
Vatican, of Phanar (Constantinople), and of Canterbury, who chant the
"Gloria in Excelsis" when they celebrate Mass or administer other
sacraments.
1.
THE ETYMOLOGY AND SIGNIFICATION OF "EUDOKIA"
Now let us
proceed to give the true meaning of "Eudokia."
The adjectival
prefix "eu"
signifies "good, well, more, and most," as in
"eudokimeo" - "to be esteemed, approved, loved," and "to
acquire glory";
"eudokimos" - "very esteemed, most renowned and glorious";
"eudoxos" - "most celebrated and glorious";
"eudoxia" - "celebrity, renown."
The Greek
substantive "doxa," used in the compound nouns
"orthodox," "doxology," and so on,
is derived from the verb "dokeo."
Every student
of English literature knows that:
"doxa" signifies "glory, honor, renown." There are numerous phrases in the classical Greek authors where "doxa" is used to signify
"glory": "Peri doxis makheshai" - "to fight
for glory."
But
all the same, its general and comprehensive sense is
"glory."
In the
Dictionnaire Grec-Francais (published in 1846 in Paris by R. C. Alexandre) the
word
"eudokia"
is rendered "bienveillence, tendresse, volunte, bon plaisir,"
etc.; and the author gives "dokeo" as the root of "doxa,"
with its various significations I have mentioned above.
The Greeks of
Constantinople, among whose teachers I have had several acquaintances,
while
unanimously understanding by "eudokia"
the meaning of "delight, loveliness, pleasantness, and desire," also
admit that it does signify "celebrity, renown, and honorability" in
its original sense as well.
2.
THE ETYMOLOGY OF THE HEBREW FORMS OF MaHMaD AND HiMDaH, AND THEIR
SIGNIFICATIONS
I am convinced
that the only way to understand the sense and the spirit of the Bible is to study
it from an Islamic point of view. It is only then that the real nature of the
Divine Revelation can be understood, appreciated, and loved. It is only then,
too, that the spurious, the false, and the heterogeneous elements interpolated
in it can be discovered in their blackest
features and
eliminated.
And it is from
this point of view that I welcome this Greek word "eudokia,"
which in its true and literal signification admirably corresponds to the Hebrew
"Mahmad, Mahamod, Himdah," and "Hemed" so frequently used
in the Old Testament.
(a) Hamad. This verb, which is constituted of three essential consonants hmd,
and common to all the Semitic dialects, everywhere in the Sacred Writ of the
Hebrews signifies: "to covet, fall in love, long for, take pleasure and
delight in," and "to desire ardently."
(b)
Hemed. The substantive in the masculine
gender, and "Himdah" in the feminine, signifies: "desire,
pleasantness, delight, object of longing and of desire, loveliness"
(Hag. ii. 7; Jerem. xxv. 34, etc.).
(c)
MaHMaD, MaHaMoD (Lam. i. 7, 10; ii. 4,
etc.). These participles forms are also derivatives from the verb
"hamad" and mean: "most covetable, delightful, pleasant,
delicious, charming, precious, beloved."
That the Arabic form MuHaMmaD and the Hebrew MaHMaD and MaHaMoD are
derived from one and the same verb or root, and that they, notwithstanding the
slight orthographic difference between the forms, have one common origin and
signification, there cannot be a jot or iota of doubt. I have given the
meanings of the Hebrew forms as the Jews and the lexicographers have understood
them.
(d) It will therefore be observed that the Greek word
"eudokia" must be a literal representation of the Hebrew substantive
HiMDah, and that both signify: "delight, pleasantness, good pleasure (bon
plaisir), desire, loveliness, preciousness," and some other synonymous
words.
(e) Now it would follow from the above that the corresponding
equivalent to the Hebrew "Mahamod" can be none other than
"eudoxos" which was the object of desire and longing, the most
delightful, pleasant, and coveted, and the most precious, approved, loved, and esteemed.
(f) That among all the sons of Adam the name Muhammad should be given
for the first time alone to the son of 'Abdullah and Amina in the town of
Mecca, is a unique miracle in the history of religions. There could be no
artificial device, attempt, or forgery in this respect. His parents and
relatives were people of "fitr" uprighteous but knew nothing of the
prophecies in the Hebrew or Christian Scriptures concerning a great Prophet who
was promised to come to restore and establish the religion of Islam. Their
choice of the name Muhammad or Ahmad could not be explained away as a
coincidence or an accidental event. It was surely providential and
inspired.
Arabic passive
participle of the pi'el conjugation of the verb hammida is Muhammad, and that
of the Hebrew himmid Mahmad or Mahamod. The affinity between the similarity and
the identity of the two forms is unquestionable. I have faithfully reproduced the
significations of the Hebrew forms as given by the lexicographers and
translators. But the intrinsical or spiritual sense of "Himdah" and "Mahamod"
is: "praise and praiseworthy, celebrity and celebrated, glory and
glorious." For among the created beings and things, what can be "more
glorious, honorable, illustrious, and praised than that which is most coveted
and desired." It is in this practical sense that the Qur'an uses the word
hamdu from which Ahmad and Muhammad are derivations, and hamdu is the same word
as the Hebrew hemed. The glory of Prophet Muhammad surpasses that of any other
creatures, as illustrated by Daniel (vii.), and in the oracle of Allah:
"Law la ka lama Khalaqna 'l-Aflaka" - "Were it not for thee,
were is not for thee (O beloved Muhammad), We would not have created the
worlds" (or heavens ).
But the highest
honor and glory granted by Allah to His most esteemed Messenger was that he was
commissioned to establish and to perfect the true religion of Allah, under the
name of "Islam," which, like the name of Prophet Muhammad, has so
very many consolating and salubrious significations; "peace, security, safety,
tranquillity, salvation," and "the Good" in opposition to
"the Evil"; besides those of submission and resignation to the Will
of Allah.
As
Jesus was the Herald of the Kingdom of Allah, so was his Gospel an Introduction
to the Qur'an. The advent of Jesus was the beginning of a new era in the
history of religion and morals. He himself was not the "Mahamod" who
was to come afterwards to destroy the Evil One and his Kingdom of Idolatry in
the Promised Lands.
The
"Fourth Beast," the mighty Roman Power, was still growing and
expanding its conquests. Jerusalem, with its gorgeous temple and priesthood, was
to be destroyed by that Beast.
Jesus
"came to his own people; but that people received him not." And those
among the Jews who received him were made "children of the Kingdom,"
but the rest dispersed in the world. Then followed the ten terrible
persecutions under the pagan Roman Emperors which were to crown thousands with
the diadem of martyrdom; and Constantine the Great and his successors were
allowed to trample upon the true believers in the Oneness of Allah. And then it
was that Prophet Muhammad - not a god or son of a god, but "the glorious,
the coveted, the most illustrious Son of Man, the perfect Bar nasha" - was
to come and destroy the Beast.
9 Occurrences in the bible (Old and
New Testament) as follows:
Strong's
Greek: 2107. εὐδοκία (eudokia) — 9 Occurrences
Matthew 11:26 N-NFSBIB: ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν NAS: for this way was well-pleasing in Your sight. KJV: so it seemed good in thy sight. INT: for thus well-pleasing it was before Luke 2:14 N-GFS BIB: ἐν ἀνθρώποις εὐδοκίας NAS: among men with whom He is pleased. KJV: earth peace, good will toward men. INT: among men with whom he is pleased Luke 10:21 N-NFS BIB: ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν NAS: for this way was well-pleasing in Your sight. KJV: so it seemed good in thy INT: for thus well-pleasing was it before Romans 10:1 N-NFS BIB: ἡ μὲν εὐδοκία τῆς ἐμῆς NAS: my heart's desire and my prayer KJV: my heart's desire and prayer INT: the indeed good pleasure of the my Ephesians 1:5 N-AFS BIB: κατὰ τὴν εὐδοκίαν τοῦ θελήματος NAS: according to the kind intention of His will, KJV: according to the good pleasure of his INT: according to the good pleasure of the will Ephesians 1:9 N-AFS BIB: κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν NAS: of His will, according to His kind intention which KJV: his good pleasure which INT: according to the pleasure of him which Philippians 1:15 N-AFS BIB: καὶ δι' εὐδοκίαν τὸν χριστὸν NAS: but some also from good will; KJV: also of good will: INT: also from good-will Christ Philippians 2:13 N-GFS BIB: ὑπὲρ τῆς εὐδοκίας NAS: and to work for [His] good pleasure. KJV: to do of [his] good pleasure. INT: according to the good pleasure 2 Thessalonians 1:11 N-AFS BIB: πληρώσῃ πᾶσαν εὐδοκίαν ἀγαθωσύνης καὶ NAS: every desire for goodness KJV: all the good pleasure of [his] goodness, INT: might fulfill every good pleasure of goodness and |
Other Occurences of the word ''Ahmed'' in the bible: http://neurotherapy-of-christian-brain.blogspot.com/2012/05/john-1426-analysis-passion-of-christ.html
word Atmak not necessarily means ‘whom I uphold’ but is infact a name
the writing of Atmak is אתמך
the writing of Ahmad is אחמד
Isaiah 42:1
God says
“Behold, 'My Servant' (pronounced as Abd-ee), ‘whom I uphold’ (pronounced as Atmak);
God mentioning about the coming of His servant
Behold My Servant Ahmad (Isaiah 42:1) - so who is this Ahmad as in God'servant?
He is none other than
Abd-Allah Ahmad (Servant of God, Ahmad) - Prophet Muhammad s.a.w
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