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.

When Absent Names Become Absent Character: Renaming, Identity Loss, and the Colonial Reshaping of Peoples

A Comparative Study with Primary Emphasis on Hebrew/Israelite Identity under Empire

Abstract

Colonization is not only a political or territorial conquest but a systematic reconstruction of identity. One of the most powerful instruments of this reconstruction is the forced alteration, suppression, or replacement of indigenous names. Names carry cultural, spiritual, genealogical, and historical meaning; when they disappear, so does a part of the self. This paper examines how the erasure of names leads to the erosion of character, using the Hebrew/Israelite experience under Greek and Roman imperial rule as a central case study. It then expands into a broader, comparative analysis—drawing parallels with African, Indigenous American, Asian, and Pacific Islander populations—to demonstrate that renaming functions as a universal mechanism of colonization used to dominate and redefine subject peoples. The paper concludes with an exploration of contemporary name reclamation as an act of identity restoration and decolonization.

1. Introduction: Names as Vessels of Identity

Names are not arbitrary linguistic sounds. Across cultures, names function as:

• Inherited identity markers

• Indicators of lineage and ancestry

• Descriptors of character, destiny, or divine purpose

• Anchors of cultural and linguistic heritage

• Social and spiritual signifiers

Colonizing empires understood this.
They saw that to control a people, one must control how they name themselves.

The absence of true names—replaced by imposed, foreign ones—creates an absence of authentic character. Individuals and communities lose not only their labels but also the worldview, memory, and dignity embedded in those names.

2. The Hebrew/Israelite Case: Identity Under Greek and Roman Colonial Pressure

2.1 The Hebrew Name as Theological Identity

In the Hebrew worldview, names expressed:

• Character (e.g., Yaakov = “one who grasps the heel,” Israel = “one who prevails with God”)

• Destiny (e.g., Avraham = “father of nations”)

• Divine relationship (e.g., Yehoshua/Yeshua = “Yahweh saves”)

• Tribal lineage

To remove a Hebrew name was to erase covenant identity.

2.2 Hellenization: The Greek Assault on Hebrew Names

After Alexander the Great’s conquests, Jewish people encountered forced or pressured name conversion:

This linguistic transformation was not just phonetic—it diluted Hebrew theology embedded in the name structure.

Greek rule introduced:

• Pressure to adopt Greek cultural markers

• Replacing theophoric Hebrew names with neutral or Greek ones

• Discouragement of Hebrew language usage

When a Hebrew name disappeared, a core part of Israelite identity disappeared with it.

2.3 Roman Occupation and Forced Renaming

Rome further intensified identity erosion:

• Latinized versions of Hebrew names (e.g., Saul → Paulus)

• Roman naming conventions imposed in political contexts

• Administrative use of Latin/Greek over Hebrew/Aramaic

• Suppression of native cultural expression

Even Yeshua bar Yosef (Jesus) underwent this transformation:
Yeshua → Iēsous → Iesus → Jesus

Each change carried cultural distance from the original Hebrew context.

Thus, John 5:43 (“I have come in my Father’s name”) becomes particularly poignant:

The colonial renaming of the Son reflects the broader erasure of Hebrew identity under foreign rule.

3. Absent Name as Absent Character: Mechanisms of Colonial Identity Erosion

Across cultures, three key patterns emerge:

3.1 Breakage of Lineage

When original names vanish:

• Family lines cannot be traced

• Ancestral memory is broken

• Tribal or clan connections dissolve

Names are genealogical maps; colonizers erase them to sever history.

3.2 Loss of Cultural Meaning

Indigenous names carry:

• Cosmology

• Spiritual worldview

• Moral expectations

• Cultural metaphors

Replacing them with foreign names removes embedded meaning and replaces it with colonial values.

3.3 Psychological Reprogramming

Renaming forces:

• Identity confusion

• Internalized inferiority

• Dependence on colonial validation

• Shame toward ancestral language

A person begins to see themselves through the eyes of the oppressor.

4. Comparative Global Examples: Renaming as a Universal Colonial Tool

4.1 Enslaved Africans and the Diaspora

Enslaved Africans were stripped of:

• African names

• Clan identifiers

• Ethnic markers

• Spiritual references

Replaced with:

• European Christian names

• Plantation-owner surnames

• Names used for inventory and property records

This produced generational disorientation and the loss of pre-slavery identity.

4.2 Indigenous Peoples of the Americas

Colonizers imposed:

• Christian names through baptism

• Boarding school renaming policies

• Suppression of native naming ceremonies

The result was cultural amnesia and the internalization of colonial identity standards.

4.3 Asian and Pacific Islander Renaming

Examples:

• Hawaiians forced to adopt Anglo names

• Filipinos given Spanish surnames by decree (Claveria Edict, 1849)

• Indians assigned Anglicized names by British administrators

In each case, renaming was connected to administrative control, spiritual reorientation, and social restructuring.

4.4 European Groups Under Empire

Even Europeans experienced this:

• Slavs renamed under Germanic rule

• Celtic names suppressed under Anglo-Saxon domination

• Basque names replaced by Castilian Spanish variants

Colonization is not limited to continents—it is a pattern of power.

5. The Theology of Naming: Why Identity Loss is Spiritual Loss

Across Hebrew, African, Indigenous American, and Asian traditions:

To name something is to call forth its essence.

Thus:

• Erasing a name = erasing a destiny

• Replacing a name = replacing an identity

• Mispronouncing a sacred name = distorting character

This is why the renaming of Yeshua into Jesus, though linguistically natural, is symbolically connected to the larger pattern of colonial dilution of Hebrew identity.

6. Contemporary Movements of Name Restoration

Today, many peoples are reclaiming names to restore character:

• Africans adopting pre-colonial surnames

• Indigenous communities reviving tribal naming traditions

• Jewish communities restoring Hebrew pronunciation and usage

• Pacific Islanders reasserting ancestral names

• Individuals changing back to birth names erased by colonization

Restoration of names becomes restoration of identity, memory, and spiritual dignity.

7. Conclusion

Colonization conquers through renaming.
When names disappear, character—individual and collective—erodes.

The Hebrew/Israelite story under Greek and Roman rule exemplifies this pattern:

• Sacred names altered

• Theological identity diluted

• Cultural character reshaped

When considered alongside African, Indigenous American, Asian, and Pacific Islander experiences, the global pattern becomes unmistakable:

Absent name → absent identity → absent character.

To reclaim one’s true name is to reclaim one’s true self.

A Reflection on Faith and Hypocrisy:

A judge has ordered the Trump administration to fully fund SNAP benefits to ensure that American citizens are fed. Yet, the self-professed Christian Trump administration continues to appeal to the Supreme Court in an effort to keep these vital payments frozen.

What kind of Christian actions are these?

Trey Knowles urges people to reflect on this deeply. Those who claim to follow Christ but stand behind such policies reveal a troubling contradiction. They profess Jesus with their lips, yet their hearts and spirits seem far removed from God. Their faith appears hollow—words without the substance of compassion or justice.

The Qur’an also speaks about this kind of hypocrisy. In Surah Al-Baqarah (2:19), it describes:

“Or [it is] like a rainstorm from the sky, within which is darkness, thunder, and lightning. They put their fingers in their ears against the thunderclaps in dread of death. But Allah is encompassing of the disbelievers.”

This parable illustrates the condition of hypocrites—those who live in fear and confusion, unable to embrace divine truth.

The storm symbolizes the turmoil within their souls.

The darkness reflects their doubt and moral blindness.

The thunder represents their fear when confronted with truth.

The lightning is that brief flash of understanding they cannot hold onto.

Their fingers in their ears signify denial—a refusal to truly hear or follow divine guidance.

Ultimately, Allah’s encompassing presence reminds us that no hypocrisy is hidden. He knows what lies in every heart.

This verse follows others describing those who find light but lose it again—people who move forward only when faith feels easy and retreat when challenged. It serves as a timeless reminder: true belief is measured not by words, but by deeds rooted in compassion, humility, and justice.