Trey Knowles – Characteristic Relations: An Allegorical Comedy Special

Do Not Be Deceived by Trey Knowles

Do Not Be Deceived is a bold, evocative track that blends spiritual warning with poetic imagery, drawing from Qur’anic wisdom to confront the illusions of worldly life. Trey Knowles delivers a gripping message about the deceptive pull of materialism, desire, and cultural influence — symbolized through the striking image of a serpent cloaked in American colors.

Built on atmospheric production and haunting melodic tones, the song urges listeners to see beyond the glitter of the modern world and return to divine truth. With verses inspired by Surah Luqman, Surah Sad, and other Qur’anic reminders, the lyrics challenge the listener to break free from the whispers of temptation and recognize life on Earth as a temporary journey, not a destination.

This track is both a warning and a wake-up call: an anthem for clarity in an age of distraction.

A spiritual stand. A reminder. A call to awareness.
Do Not Be Deceived is a powerful fusion of message and music — unmistakably Trey Knowles.

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

Talmud Believers: Identity, Tradition, and Interpretive Authority in Rabbinic Judaism

The term “Talmud believers” is not a formal religious designation, yet it usefully describes the central role the Talmud plays for Jews who regard Rabbinic tradition as authoritative. This paper explores the concept by analyzing (1) the historical development of the Talmud, (2) the communities that treat the Talmud as binding, (3) the meaning of belief in a text within Judaism, (4) the Talmud’s place in shaping Jewish law (Halakhah) and worldview, and (5) modern debates surrounding authority, interpretation, and identity. The goal is to clarify how and why the Talmud functions as a foundational text for millions of Jews, and how “believing in the Talmud” differs from belief in a sacred text in other religious systems.

1. Introduction

Within Judaism, identity is not normally defined by belief in a single book. Rather, Judaism centers on a shared covenant, communal practice, and a chain of interpretive tradition. Still, the Talmud—the compilation of the Mishnah (ca. 200 CE) and the Gemara (ca. 500–600 CE)—became the most authoritative guide for Jewish life for nearly 1,500 years. Although Jews do not typically describe themselves as “Talmud believers,” the vast majority of Jewish law and practice is derived from Talmudic reasoning.

This paper therefore adopts the phrase “Talmud believers” to mean:

Individuals or communities within Judaism who regard the Talmud as an authoritative source for religious law, moral reasoning, and communal life.

This includes traditional Orthodox Jews, many Conservative Jews, and scholars and students within Rabbinic Judaism broadly.

2. The Development of the Talmud as an Authoritative Text

2.1 The Mishnah

Compiled by Rabbi Yehudah HaNasi around 200 CE, the Mishnah systematized earlier oral traditions. Its authority came not from a claim of divine inspiration, but from its acceptance as a summary of normative rabbinic law.

2.2 The Gemara

The Gemara—developed in both Babylonia and the Land of Israel—comments on the Mishnah, debates its meaning, and expands on legal and theological issues. The Babylonian Talmud, in particular, became the primary legal reference for subsequent generations.

2.3 Canonization Through Practice

Unlike the Hebrew Bible, the Talmud was never formally “canonized.” Rather, its authority emerged through:

• continuous study

• legal reliance

• commentary traditions

• community enforcement

Thus, “belief” in the Talmud developed organically as Jewish communities accepted its legal reasoning as binding.

3. What It Means to Be a “Talmud Believer”

3.1 Judaism’s Different Model of Belief

Judaism generally emphasizes practice over dogma. Unlike Christianity and Islam—which have doctrinal statements about belief—Judaism evaluates commitment through:

• observance of mitzvot (commandments)

• engagement in study

• adherence to Halakhah

Therefore, “believing” in the Talmud is primarily functional, not creedal. It means accepting the rabbinic interpretive model that determines how commandments are understood.

3.2 The Talmud as Interpretive Authority

For most traditional Jews, the Talmud is not simply an ancient book; it is:

• a legal system

• a moral philosophy

• a method of reasoning

• a living tradition carried forward by commentators

Thus, Talmud believers are not merely accepting text but participating in a continuous interpretive process.

4. Communities of Talmud Believers

4.1 Orthodox Judaism

Orthodox Jews most fully embody the concept. They regard Talmudic reasoning as binding and treat later legal authorities (Rishonim and Acharonim) as extensions of the Talmudic tradition.

4.2 Conservative Judaism

Conservative Jews affirm the Talmud’s authority but embrace historical-critical scholarship and reinterpretation through the Rabbinical Assembly’s legal decisions.

4.3 Reform and Reconstructionist Judaism

Reform and Reconstructionist movements do not consider the Talmud binding, though they value it as a cultural and historical text. They would not fit the category of “Talmud believers.”

4.4 Non-Jewish Students of the Talmud

Academics, historians, and interfaith scholars often study the Talmud without seeing it as authoritative. They are not “believers” in a religious sense but contribute meaningfully to Talmudic understanding.

5. The Talmud’s Role in Daily Life and Law

5.1 Halakhah (Jewish Law)

Virtually all Halakhic rulings—from Sabbath observance to commercial law to marriage—trace their roots to Talmudic discussions.

5.2 Ethics and Philosophy

The Talmud offers:

• moral debates

• discussions of justice

• reflections on suffering, the afterlife, and human dignity

These shape Jewish ethics to this day.

5.3 Cultural Identity

For many Jews, participation in Talmud study (e.g., Daf Yomi) symbolizes connection to ancestral tradition. For such individuals, “belief” is expressed through lifelong study and dialogue.

6. Misconceptions About Talmudic Belief

6.1 “The Talmud replaces the Bible” — false

Jews view the Talmud as interpretation, not replacement.

6.2 “The Talmud is a book of secret doctrines” — false

It is a public legal and moral discourse, not esoteric mysticism.

6.3 “Talmud believers worship the Talmud” — false

Jews do not worship books. Study is an act of covenantal responsibility, not object-veneration.

7. Contemporary Debates

7.1 Modernity vs. Tradition

Issues include:

• gender roles

• LGBTQ+ inclusion

• technological ethics

• scientific knowledge

Debates revolve around whether Talmudic legal methods can adapt to modern realities.

7.2 Historical-Critical Scholarship

Many scholars view portions of the Talmud as products of their time. Orthodox communities reject this approach as undermining authority, while Conservative Judaism integrates historical analysis into legal interpretation.

8. Conclusion

The category of “Talmud believers,” though informal, captures a large segment of Jewry that treats the Talmud not only as a sacred text but as a living legal and ethical tradition. Their relationship to the Talmud is not defined by blind faith but by interpretation, communal continuity, and covenantal responsibility. Understanding this dynamic clarifies both the power of the Talmud in Jewish life and the diversity of approaches across different Jewish communities.

If you want to evaluate whether these individuals act in a godly manner, you may consult the teachings referenced in the Talmud passages linked below:

 https://www.sefaria.org/Yevamot.59b.6?lang=bi

https://www.sefaria.org/Sanhedrin.54a.30?lang=bi

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".

Trey Knowles – “Pray with Me”

 Truth & Knowledge: Episode 89 — “Counterfeit Christians”

In this episode, Trey Knowles exposes those who profess Christ with their lips, yet their spirit and character reveal something entirely different.

Jesus came to give us life—but the enemy comes only to steal, kill, and destroy. As the Lord Himself said, “You will know them by their fruits.”

Many claim to represent Christianity—institutions such as the Vatican and the Holy Roman and German Empires among them—yet the Scriptures warn, “Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves.”

Anyone truly born of God does not continue in sin. Those who are of God do not act like Cain, nor do they oppress, colonize, or commit evil against others—for such deeds are not of God’s Spirit or His character.

Ask yourself this: Does the word holy—as defined by Roman and German kingdoms—truly match God’s definition of holiness? Why is there such a difference?

Jesus commanded, “Call no man on earth father.”

So why does the Vatican call men on earth “Father,” openly disobeying Christ’s teaching? Did the disciples of Jesus ever do such things? The Western world claims to follow Christ, yet its actions often reveal the opposite. They honor Him with their mouths, but their works deny Him.

Christ did not come to enslave humanity under the burdens of debt, hierarchy, and worldly systems. The Bible tells us not to worry about what we will eat or wear, for our Heavenly Father provides all we need.

And yet—from the very mouths of those who claim to represent Christianity—we hear promises of the world: wealth, power, and possessions. These are the things that bind the soul, not free it.

Jesus warned clearly: “Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in them.”

Still, those who have colonized and exploited humanity while claiming Christ’s name are the same ones offering God’s people the world.

Trey Knowles calls on you to reflect deeply on this truth:

Those who claim to follow Christ—examine their history, their actions, and their spirit. Do they truly reflect the character of Jesus? Do not be surprised by what you see, for even Satan disguises himself as an angel of light.

Therefore, take no part in the unfruitful works of darkness—but instead, expose them.

The transformation from the Holy Roman Empire to modern Germany is a story of political evolution, cultural continuity, and the gradual formation of national identity. Beginning with the fall of the Western Roman Empire, early Germanic tribes formed the foundations of Central Europe. Under the Franks—especially Charlemagne—much of this region was unified, laying the groundwork for later German political structures.

Holy Roman Empire Explained

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.