Sunday, May 27, 2012

"Eudokia" Actually Is "AHMAD" in the Bible Old and New Testament

"Eudokia" Actually Is "AHMAD" in the Bible
Old and New Testament

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
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. 

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. 


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-NFS
BIB: 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

Prophecy Servant of God

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

Further reading: 

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