Trey Knowles — “Prisoners of War”

We were indigenous people, dependent on God, living among our tribes, rooted in the land, breathing freedom without chains, without bills, without debt, without masters. We worked the soil with our hands and fed our families with what the earth provided. We walked in balance. We carried spirit. We were a holy people. Then one day the enemy came, not with peace but with fire, with steel, with lies, with hunger for power.

They stole our land, they killed our elders, they destroyed our villages, and they turned human beings into property. They beat us until our backs were maps of suffering. They raped our women and shattered our families. They hung us on crosses and trees as warnings. They stripped away our names, our languages, our identities, and forced us to speak their words, worship their systems, live by their rules. 

They treated us like animals, branded us, sold us, caged us, and demanded that we call them “master” while they played God. They did not only steal our bodies — they attacked our minds, poisoned our culture, erased our history, and worked to rip the image of God out of us. Now our children grow up confused, disconnected, searching for themselves in broken systems that were never built for them. 

They learn to love chains they cannot see. They accept the ways of the beast: greed, violence, division, addiction, hatred, and emptiness. We are still bleeding from wounds that never healed. We are still fighting battles that never ended. We walk free in name but bound in spirit. This is not just history — this is warfare. This is generational. This is psychological. This is spiritual. We are survivors, but we are also captives. We are standing, but we are still under occupation. We are breathing, but we are not fully alive. We are a people stolen from ourselves. We are prisoners of war.

A Message to Saudi Arabia — By Trey Knowles

“Let not the worldly life deceive you, and do not let the Deceiver deceive you about Allah.”
— Surah Luqman (31:33)

America’s influence is approaching quietly, like a serpent at the door—subtle, persuasive, and often unseen. So do not follow worldly desires instead of God, and do not follow the footsteps of Satan. He is a clear enemy to you. His path leads toward temptation, excess, and obsession with the material world.

Look at the history of the Western world. Do not be deceived.

This message is not about politics, but about truth—a reminder of what the Qur’an teaches concerning the nature of this world and how believers should move within it.

The Qur’an warns: Do not be deceived or led astray by worldly life.

Worldly life is temporary—beautiful yet fleeting, full of distractions that pull the heart away from its true purpose. The world is not condemned, but believers are not meant to be rooted in it. Muslims are cautioned not to chase its desires, wealth, status, or entertainments. Life on Earth is a test, a chance to build righteousness, strength of character, and nearness to God.

Repeatedly, the Qur’an reminds us that the world deceives—its pleasures fade, and its attractions can blur the clarity of faith. Yet mankind is honored as khalîfah, stewards of the Earth entrusted with justice, balance, and moral responsibility. This position demands vigilance, humility, and discipline.

Ultimately, the Qur’an presents life as a journey. The believer is a traveler—passing through, not settling. True life is in the Hereafter, and success lies in prioritizing faith, obedience, and righteousness over the glitter of the temporary world.

Below are the Qur’anic verses that emphasize this truth:

1. Do not be deceived by worldly life

Surah Luqman (31:33)
“So let not the worldly life deceive you, and do not let the Deceiver deceive you about Allah.”
A clear warning that the world can mislead the heart.

2. Do not follow worldly desires instead of God

Surah Sad (38:26)
“…Do not follow desire, lest it lead you astray from the path of Allah.”

Surah Al-Jathiyah (45:23)
“Have you seen he who takes his own desire as his god…?”
Desires are not meant to rule over a person.

3. The world is a distraction—do not chase it

Surah Al-An’am (6:70)
“Leave those who take this worldly life as play and amusement…”

Surah Al-Hadid (57:20)
Describes worldly life as play, amusement, and temporary enjoyment—never worth sacrificing eternal life for.

4. Do not follow those who live only for the world

Surah Hud (11:15–16)
“Whoever desires the worldly life and its adornments — We fully repay them… but they will have nothing in the Hereafter.”
A reminder that worldly success without faith is ultimately empty.

5. Do not follow the footsteps of Satan

Surah Al-Baqarah (2:168)
“…And do not follow the footsteps of Satan. Indeed, he is a clear enemy to you.”
His path leads to temptation, excess, and worldly obsession.

A Message to Saudi Arabia — By Trey Knowles

Does the Name “Yeshua” Contain the Father’s Name? Yes — Indirectly.

• Yeshua (ישוע)
  is a shortened form of

• Yehoshua (יהושע)
  which contains the divine Name Yah (from YHWH).

So:

Yeshua literally means “Yahweh saves.”
The Father’s name is embedded in the meaning, not the pronunciation.

This is very significant:

• The Son’s mission (“Yahweh saves”) expresses the Father’s character.

• The name Yeshua reflects the Father’s will and purpose.

• When the angel said:

  “You shall call His name Yeshua, because He will save His people from their sins.”
  (Matthew 1:21

Note: John 5:43 states, "I have come in my Father's name, and you do not receive me; but if another comes in his own name, you will receive him". 

“I Have Come in My Father’s Name” — What Does It Mean?

In John 5:43, Jesus is saying:

• He comes with, from, and bearing the authority of the Father.

• He speaks the Father’s words (John 12:49).

• He does the Father’s works (John 10:25).

• He is sent by the Father (John 5:36).

The Aramaic name for Jesus is "Yeshua" (ישוע), which is a shortened form of the Hebrew name "Yehoshua" (יהושע), meaning "Yahweh is salvation" or "Yahweh saves".

Yahweh is one of the most common names for God in the Hebrew bible.

John 5:43 states, "I have come in my Father's name, and you do not receive me; but if another comes in his own name, you will receive him".

Reclaiming the Messiah: How Rome Adopted the Name “Jesus” and Claimed His Image

Abstract

This Article examines the historical, linguistic, and cultural shift from the Hebrew identity of Yahshua (Yeshua) to the Roman-imperial image of Jesus. It argues that while early Jewish audiences rejected Yahshua for theological reasons, later Roman acceptance of “Jesus” was intertwined with empire-building, cultural assimilation, and identity reshaping. The evolution was not simply a linguistic translation but a transformation shaped by political power, theological filtering, and visual reconstruction.

1. Introduction

The transition from “Yahshua,” the historical Jewish Messiah, to “Jesus,” the imperial figure of the Roman-Christian world, represents one of the most consequential identity shifts in religious history. This transformation was neither accidental nor neutral. Rome accepted Christ only after reshaping Him in ways that aligned with imperial governance, cultural norms, and theological agendas. This paper explores how the Roman Empire embraced the name “Jesus” while simultaneously redefining His image, message, and cultural context.

2. The Rejection of Yahshua: Theology, Not Linguistics

In the first century, Yahshua of Nazareth was rejected by many Jewish leaders not because of His name—Yeshua was common—but because of His claims and authority. According to the Gospel of John (5:43), Yahshua came “in the Father’s name,” meaning in the authority and mission of the God of Israel. His declaration as Messiah, His critique of religious elites, and His challenge to political power structures created friction within a community already living under Roman occupation.

This rejection was rooted in messianic expectations, scriptural interpretations, and socio-political tensions—not the pronunciation of His name.

3. The Greek World’s Acceptance: Language and Accessibility

The gospel spread rapidly among Greek-speaking populations, who heard the Messiah’s name in its Greek form: Iēsous (Ιησούς). Koine Greek was the lingua franca of the Mediterranean world, and translation made the message accessible. For these audiences, “Iēsous” carried no political baggage, no internal Jewish conflict, and no cultural resistance.

Yet acceptance of the Greek name also opened the door for reinterpretation. As Christianity moved into Gentile territory, the Jewish context—Hebrew, Aramaic, prophetic tradition, Jewish law, and cultural milieu—was progressively diminished.

4. Rome’s Adoption of Christianity: A Shift of Power

When Christianity gained imperial favor under Constantine in the 4th century, a major transformation occurred. Rome did not simply adopt the faith; it adapted it. This included:

• Centralizing ecclesiastical power

• Standardizing doctrine through councils

• Aligning Christological language with Greco-Roman philosophy

• Erasing or minimizing Jewish cultural elements

Crucially, Rome inherited the Greek name “Iēsous,” which became Iesus in Latin. This name, already distanced from its Hebrew origin, was easier for Rome to reshape.

5. Creating the Roman-Christian Image of Jesus

The Roman Church went beyond renaming—it reimagined the Messiah.

5.1 Visual Transformation

Early Christian art depicted Jesus with Middle Eastern features. But as the Church became Romanized:

• Jesus became European in appearance

• Artistic conventions reflected Roman nobility

• Imperial symbols (halos, robes, throne imagery) were added

• A suffering Jewish Messiah was replaced with a triumphant imperial Christ

This visual reconstruction aligned Christ with empire, not with the oppressed communities He originally served.

5.2 Theological Shaping

Roman theologians emphasized aspects of Christ that supported:

• Unity under a single Church

• Imperial authority as divinely sanctioned

• Religious uniformity

• Obedience and hierarchy

Any image of Yahshua that challenged empire—His solidarity with the poor, His critique of power, His Jewish identity—was softened or reinterpreted.

6. The Name “Jesus” as an Instrument of Empire

By the Middle Ages, the name “Jesus” was tied not just to faith but to Roman civilization itself. Through missions, colonization, and cultural dominance, Rome spread:

• Latinized Bibles

• Europeanized artwork

• Western cultural norms

• Church authority structures

As European powers expanded globally, “Jesus” was exported along with empire. The global image of Christ became European, even in regions with no cultural connection to Europe.

Meanwhile, the Hebrew identity—Yahshua, a Jewish man from the Middle East—was largely forgotten or suppressed.

7. The Consequences: Loss of Historical and Cultural Identity

The transformation had profound effects:

7.1 Erasure of Jewish Roots

The Jewishness of the Messiah—His ethnicity, culture, language, and prophetic context—was marginalized.

7.2 Cultural Colonization

Colonized peoples received a Christ who resembled their oppressors, not themselves.

7.3 Theological Distortion

This shift allowed empires to use Christ as a tool of political control rather than a liberating figure.

7.4 Global Misrepresentation

For centuries, the dominant image of Jesus was disconnected from His historical identity.

8. Conclusion

Rome’s acceptance of “Jesus” was not simply an embrace of the gospel but a complex act of transformation. The Empire accepted the translated name because it could reshape the accompanying image to fit its ideological needs. Yahshua—the historical Jewish Messiah—was too particular, too rooted in a specific cultural and political context to be controlled. But “Jesus,” the Roman-Christian symbol, could be molded into an instrument of unity, authority, and imperial power.

Recognizing this distinction is not merely an academic exercise—it is a restoration of identity. Reclaiming Yahshua’s original context restores depth, truth, and historical authenticity to the understanding of the Messiah.

When Absent Names Become Absent Character: The Erasure of Identity Through Colonization

Abstract

Throughout history, colonization has not only conquered lands but also dismantled the identities of the people who lived on them. One of the most effective tools in this process was the erasure, alteration, or replacement of indigenous names. Because names carry cultural memory, lineage, social meaning, and spiritual identity, the loss of a name becomes a loss of character—both individual and collective. This paper explores how colonial systems used naming practices to reshape, suppress, and redefine the identities of colonized peoples, and how the absence of ancestral names results in an absence of historical self-understanding.

1. Introduction

Names are more than labels—they are containers of identity. In many societies, names reflect:

• Family lineage

• Cultural belonging

• Spiritual significance

• Geographic origin

• Personal history

Colonization disrupted all these connections. By imposing foreign names on indigenous peoples, colonizers severed ties between the individual and their cultural past. When names became absent or replaced, character itself became absent or redefined through the colonizer’s framework.

2. Names as Identity Markers

Names shape how individuals see themselves and how society perceives them. In traditional cultures, a name often signifies:

• A moral expectation

• A spiritual purpose

• A relationship with ancestors

• A connection to the land

• A communal story

When such a name is removed, the meaning behind a person’s life-story becomes obscured. This is particularly evident in peoples whose identities were reshaped by forced cultural assimilation.

3. The Colonial Strategy: Renaming as Domination

Colonization frequently involved systematic renaming:

3.1 Enslaved Africans

Enslaved individuals were stripped of their African names and given European names. This served several purposes:

• To break their connection to African heritage

• To deny their humanity and treat them as property

• To impose a new identity aligned with colonial dominance

The absence of original names created generational identity loss that continues today among African diaspora communities.

3.2 Indigenous Peoples

Across the Americas, Africa, Australia, and Asia:

• Traditional names were replaced with European Christian names

• Tribal identities were erased

• Geographic names of sacred lands were overwritten

The colonial assumption was that native identities were inferior and needed to be “civilized.”

3.3 Religious Colonization

Missionaries often renamed converts:

• Erasing native religious identity

• Replacing it with European religious identity

• Creating dependence on colonial-approved norms

This changed not only personal identity but also spiritual character.

4. The Absence of Names as Absence of Character

When a name is removed, several aspects of character become compromised:

4.1 Loss of Self-Definition

Without ancestral names:

• Lineage becomes unclear

• Personal roles within the community become ambiguous

• The individual becomes disconnected from inherited values

4.2 Loss of Historical Memory

Colonized peoples often cannot trace ancestry past a few generations because renamed records created breaks in lineage.

4.3 Psychological Fragmentation

The absence of original names contributes to:

• Identity confusion

• Cultural disorientation

• Feelings of inferiority

• Internalized colonial worldviews

The individual becomes a fragment—someone shaped by the colonizer’s narrative rather than their own heritage.

5. Renaming as the Construction of a New Colonial Character

When original names are removed, colonizers replace them with names that:

• Reflect the colonizer’s culture

• Reinforce social hierarchy

• Promote assimilation

• Reassign identity based on colonial expectations

The result is a “colonial character,” an identity constructed through systems of domination rather than through cultural continuity.

Examples include:

• African Americans named after slave owners

• Indigenous children in boarding schools renamed after Christian saints

• Colonized subjects required to adopt European surnames for legal recognition

This was not accidental—it was a systemic re-engineering of identity.

6. Recovering Names After Colonization

Today, many communities attempt to reclaim lost names:

• Reviving indigenous naming ceremonies

• Re-learning ancestral languages

• Replacing colonial surnames with traditional ones

• Correcting place names that were overwritten

This restoration is not merely symbolic—it is a reclamation of character, history, and dignity.

7. Conclusion

Colonization did not simply conquer land—it conquered identity. By erasing names, colonizers removed the cultural, spiritual, and psychological foundations of the people they dominated. When names are absent, character becomes absent. When ancestral names return, identity begins to heal.