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The Switched Sacrifice

Introduction

The idea of indending for an innocent servant be killed is repugnant to justice. That repugnance is compounded when the death involves torture, and compounded further when the master of the servant claims to be just and has commanded that no evil be done to his servant.
Gnosis (γνῶσις) or gnosticism involves the idea of secret knowledge. Contradictions or inconsistencies in texts can act as signs or indicators that there is more meaning to to the text than would be apparent from a simple reading.
Note: Biblical verses are from the King James Version, with names restored according to the original text. Hebrew words are added to indicate common meanings or to indicate where the KJV deviates from the sense of the Hebrew.

The Key

The prophecy of the resurrection, concerning Ephraim and Judah:
Luke 24
44And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.
45Then opened he their understanding, that they might understand the scriptures,
46And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:
Amos 3
7Surely the Lord YHWH will do nothing, but he revealeth his secret unto his servants the prophets.
Suffering as grief:
Isaiah 53
10Yet it pleased YHWH to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of YHWH shall prosper in his hand.
11He shall see of the travail of his soul, and shall be satisfied: by his knowledge (דעת) shall my righteous servant justify many; for he shall bear their iniquities.
Isaiah 53:7-8 is referenced from Acts 8:32-33, but Acts has sheep where Isaiah has lamb, and Acts has humiliation where Isaiah has prison.
Acts 8
32The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:
33In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.
Isaiah 53
7He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
8He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
9And he made his grave (קבר) with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
Rising from the dead on the third day:
Hosea 6
2After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.
6For I desired mercy, and not sacrifice; and the knowledge (דעת) of Elohim more than burnt offerings.
Knowledge is significant in Isaiah 53:11 and in Hosea 6:6, which is referenced twice from Matthew.
Matthew 9
13But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.
Matthew 12
7But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.
Luke 11
52Woe unto you, lawyers! for ye have taken away the key of knowledge (γνῶσις): ye entered not in yourselves, and them that were entering in ye hindered.
Taken from prison and from judgment:
Matthew 26
31Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.
Zecharaiah 13
6And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends.
7Awake, O sword, against my shepherd, and against the man that is my fellow, saith YHWH of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.
Matthew 26
56But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.
Isaiah 53
8He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.

Justice and kindness

The qualities of justice and kindness are expressed through the Tanak. Three verses which are appropriate here are:
Deuteronomy 24
16 The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin.
It would be hypocritical for a deity to intent to contravened his own instructions.
Psalms 105
15[Saying], Touch not mine anointed (משיח), and do my prophets no harm.
The same text is found is also found in 1 Chronicles 16:22
Proverbs 21
18The wicked [shall be] a ransom (כפר) for the righteous, and the transgressor (בגד) for the upright.
Proverbs 13
2A man shall eat good by the fruit of [his] mouth: but the soul of the transgressors (בגדים) [shall eat] violence.
In these two verses bagad (בגד) means treachery, and kopher (כפר) can mean the price of a life.

Abraham

Abraham's animal sacrifice wasn't commanded of him.
Genesis 15
8And he said, Lord YHWH, whereby shall I know that I shall inherit it?
9And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.
10And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not.
11And when the fowls came down upon the carcases, Abram drove them away.
12And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.

The Sign of Jonah

What is more vain than to imagine that an innocent man should be tortured to death for your sake?
Jonah 2
8They that observe lying vanities forsake their own mercy.
James the Just referred to a vain man regarding his argument with Paul about the doctrine of faith vs works (Paul could be boastful in his writings).
The references to the Sign of Jonah is the gospels have inconsistences which suggest hidden meaning.

The Two Fates of Judas

According to the gospel of Matthew, Judas hung himself. The other three gospels are silent on this matter. However according to the book of Acts, Judas falls headlong and disembowels himself, which is in itself highly improbable.
Acts 1
18Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.
According to Matthew the Pharisees purchased the field, not Judas.
Matthew 27
5And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.
6And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood.
7And they took counsel, and bought with them the potter's field, to bury strangers in.
8Wherefore that field was called, The field of blood, unto this day.
9Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value;
10And gave them for the potter's field, as the Lord appointed me.
There's nothing from Jeremiah about thirty pieces of silver. Also, there's nothing about any field from the prophecy in Zechariah.
Zecharaiah 11
13And YHWH said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of YHWH.
16For, lo, I will raise up a shepherd in the land, which shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still: but he shall eat the flesh of the fat, and tear their claws in pieces.
Zechariah 11 (LXX)
13And the Lord said to me, Drop them into the furnace, and I will see if it is good metal, as I was proved for their sakes. And I took the thirty pieces of silver, and cast them into the furnace in the house of the Lord.

The Field of Blood

The evidence that the crucifixion was not what it seemed includes events in the gospel accounts which are contradictory or anomalous and references to non-existent scripture.
Acts 1
19And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood.
20For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take.
Bishoprick can mean inquiry or office. This is not part of Psalms 69, but appears in Psalm 109 in reference to a slanderer who returns evil for good.
Psalms 109
6Set thou a wicked man over him: and let Satan stand at his right hand.
7When he shall be judged, let him be condemned: and let his prayer become sin.
8Let his days be few; [and] let another take his office.
The association between the field of blood and Psalms 69:25 is not immediately apparent, but does exists in relation to Matthew's account. In Psalms 69 the crucified man's call for retribution is not for his own sake, but that of him who was profaned by YHWH. The cause for the retribution is their persecution/persuit and talk of him.
Psalms 69
25Let their habitation be desolate; [and] let none dwell in their tents.
26For they persecute [him] whom thou hast smitten; and they talk to the grief of those whom thou hast wounded (חלל).
חלל can mean profaned or desecrated, and is used in Isaiah 53. My interpretation of this desecration is the apparent desecration of the temple of Yahushua, i.e. the apparent torture of his body.
Thus the prophetic reference concerning the demise of Judas leads to Judas' own call for retribution against those who have grieved Yahushua and put him to flight; i.e. the priests who plotted to kill him after he caused the sacrifice to cease by driving the "moneychangers" out of the temple.
Isaiah 53 is often quoted in support of the doctrine of vicarious sacrifice. Rather than describing a sacrificial death, verse 5 describes the injury of Yahushua, and associates it with the healing of the transgressors.
Isaiah 53
5But he [was] wounded (חלל) for our transgressions, [he was] bruised for our iniquities: the chastisement of our peace [was] upon him; and with his stripes we are healed.
6All we like sheep have gone astray; we have turned every one to his own way; and YHWH hath laid on him the iniquity (עונ) of us all.
עונ can mean perversity or depravity. Verse 7 describes Yahushua being brought like a lamb to the slaughter, yet he is not slaughtered.
7He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
Rather than being killed, he is taken from prison and from judgment. Being cut off can mean being separated, and being stricken (נגע) refers to a divine affliction.
8He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken (נגע).

Barabbas

Barabbas means son of the father. In the gospels the son of the father is taken from prison and from judgment.
Matthew 27
20But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.
21The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.
26Then released he Barabbas unto them: and when he had scourged Jesus, he delivered [him] to be crucified.
The Psalms oppose the idea of the salvation of the son of man. תשועה means salvation or deliverance.
Psalm 146
3Put not your trust in princes, [nor] in the son of man, in whom [there is] no help (תשועה).

The Discovery of the Empty Tomb

Matthew 28 contradicts John 20 regarding when the stone was taken away from the sepulchre: Matthew says that the stone was taken away as it began to dawn, while John says that it was already taken away when it was still dark.
Matthew 28, KJV
1In the end of the sabbath, as it began to dawn toward the first [day] of the week, came Mary Magdalene and the other Mary to see the sepulchre.
2And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.
Matthew 28, Shem Tob
1On the first day of the week, early in the morning, Mary Magdelene and the other Mary came to see the tomb.
2Then the earth shook because the angel of the Lord descended from heaven to the tomb, overturned the stone, and stood still.
John 20
1The first [day] of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.

Matthew, the Talmud Jmannuel, and the Prophets

Matthew's explanation of the the name is a non-sequitur:
Matthew 1
21And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.
22Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,
23Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
But the reference to a celestial son is absent from Isaiah:
85. "Behold, the impregnation of Mary occurred eleven thousand years after the procreation of Adam through the celestial son Semjasa, to fulfil the word of god, the ruler of those who travelled from afar, who conveyed these words through the prophet Isaiah: 86. "'Behold, a virgin will be impregnated by a celestial son before she is married to a man before the people. 87. "'They will name the fruit of her womb Jmmanuel, which translated means 'the one with godly knowledge,' as a symbol and honour to god. Through god's power and providential care the Earth was made to bear intelligent human life when the celestial sons, the travellers from the far reaches of the universe, mated with the women of Earth.

TJ 1:85-87
Isaiah 7
14Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
Matthew doesn't mention the knowledge that justifies:
Matthew 8
17That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
So it came to pass that what was said through the prophet Isaiah would be fulfilled, who spoke, "He has brought us new teachings of knowledge and has taken our infirmities upon himself, and he has healed our sick."

TJ 8:22
Isaiah 53
11by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
The reference to lack of understanding and perception is consistent:
Matthew 13
13Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.
14And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:
"And in them the prophecy of Isaiah is fulfilled that says, 'With your ears you will hear and not understand; and with open eyes you will see and not perceive.'

TJ 15:20
Isaiah 6
9And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.
Matthew refers to a conscious being, but the TJ refers instead to Creation.
Matthew 15
7Ye hypocrites, well did Esaias prophesy of you, saying,
8This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.
9But in vain they do worship me, teaching for doctrines the commandments of men.
8. "You hypocrites, Isaiah has prophesied quite accurately about you, when he said, 9. "'The people of Israel give lip service to Creation, but their hearts and their knowledge are far from it. 10. "'They serve their cult in vain, because they teach such falsified and untruthful teachings, which are no more than man-made laws."'

TJ 17:8-10
Isaiah 29
10For YHWH hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered.
13Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:
24They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.
Micah:
9. Herod Antipas called together all the chief priests and scribes from among the people and inquired of them where Jmmanuel had been born. 10. And they replied: "In Bethlehem, in the Jewish land; for thus it was written by the prophet Micah: 11. "'And you, Bethlehem, in the land of the Jews, are by no means the least among the cities in Judea, for from you shall come forth the king of wisdom, who will bring great knowledge to the people of Israel so that they may learn and serve Creation."'

TJ 2:9-11

Isaiah

The prophecy of the suffering servant being taken from judgment is echoed by the Gospel of Barnabus:
Isaiah 53
8He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
When the soldiers with Judas drew near to the place where Jesus was, Jesus heard the approach of many people, wherefore in fear he withdrew into the house. And the eleven were sleeping. Then God, seeing the danger of his servant, commanded Gabriel;, Michael;, Rafael;, and Uriel, his ministers, to take Jesus out of the world. The holy angels came and took Jesus out by the window that looks toward the South;. They bare him and placed him in the third heaven in the company of angels blessing God for evermore.

The Gospel of Barnabus, chapter 215

The Prophetic Psalms

The prophecies which include references to the vinegar and the mechanism of the crucifixion paint a different picture of the character of the crucified man than that of the innocent and spotless sacrifice:
Psalms 69
5O Elohim, thou knowest my foolishness; and my sins are not hid from thee.
6Let not them that wait on thee, O Lord YHWH of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O Elah of Israel.
7Because for thy sake I have borne reproach; shame hath covered my face.
8I am become a stranger unto my brethren, and an alien unto my mother's children.
19Thou hast known my reproach, and my shame, and my dishonour: mine adversaries [are] all before thee.
20Reproach hath broken my heart; and I am full of heaviness: and I looked [for some] to take pity, but [there was] none; and for comforters, but I found none.
21They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.
Psalms 22
1 My El, my El, why hast thou forsaken me? [why art thou so] far from helping me, [and from] the words of my roaring?
6 But I [am] a worm, and no man; a reproach of men, and despised of the people.
16 For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced (כאר) my hands and my feet.
כאר is from the root meaning 'ugly', i.e. to make ugly.
The qualities are also expressed in deliverance:
Psalms 22
8He trusted on YHWH [that] he would deliver him: let him deliver him, seeing he delighted in him.
Psalms 34
19Many [are] the afflictions of the righteous: but YHWH delivereth him out of them all.
Psalms 37
39But the salvation of the righteous is of YHWH: he is their strength in the time of trouble.
40And YHWH shall help them, and deliver them: he shall deliver them from the wicked, and save them, because they trust in him.

Repudiation of Sacrifice

Jeremiah 7
22For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices:
Isaiah 66
3He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog's neck; he that offereth an oblation, as if he offered swine's blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations.
Matthew 21
13And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves (λῃστής).
λῃστής: Not to be confounded with thief (κλέπτης) , one who takes property by stealth.
Jeremiah 7
11Is this house, which is called by my name, become a den of robbers (פרצ) in your eyes? Behold, even I have seen it, saith YHWH.
פרצ violent one, breaker robber, murderer
Matthew 9
13But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.
Hosea 6
6For I desired mercy, and not sacrifice; and the knowledge of Elohim more than burnt offerings.
Micah 6
7Will YHWH be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?
Psalms 51
16For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering.

Polymorphs

But what of appearences? How could it be that Judas could have taken on the appearance of Yahushua?
God is infinitely changeable, and can assume all forms at will. The Son proceeds from the most perfect of these modifications of the Divine nature and is conceptional with that modification, but not with the Divine nature itself. The Son is not God, therefore, in the full sense, nor has He all the power of God. He cannot change Himself, though He can be changed at will by God.

The Clementine writings
And what of the writer of the gospel of Matthew? What were his intentions when he wrote the account in chapter 27? Matthew 27:9-10 is anomalous in that while there is no reference to Jeremy in the Peshitta, the reference exists in the Greek texts, although apparently some sources name Isaiah or Zechariah. The two verses themselves refer to Zechariah 11:12. But I suspect that the writer knew the truth and hinted at it through reference to Barabbas as the son of the father.
But what about John? There is a hint in the symbolism regarding the crucifixion in that the serpent that was lifted up was not a real one, but a brass facsimile. Possibly John introduced the inaccurate reference to draw attention to the symbolism.
John 3
14And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
Numbers 21
9And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.
Yahushua's work didn't include being crucified, as his work was done before he was betrayed.
John 17
4I have glorified thee on the earth: I have finished the work which thou gavest me to do.
Apollonius of Tyana is described as a Pythagoream mystic and healer who lived from around 15CE to 100CE. He is often compared to Yahushua.

Water

2 Samuel 23
16And the three mighty men brake through the host of the Philistines, and drew water out of the well of Bethlehem, that [was] by the gate, and took [it], and brought [it] to David: nevertheless he would not drink thereof, but poured it out unto YHWH.
17And he said, Be it far from me, YHWH, that I should do this: [is not this] the blood of the men that went in jeopardy of their lives? therefore he would not drink it. These things did these three mighty men.
Micah 5
2But thou, Bethlehem Ephratah, [though] thou be little among the thousands of Judah, [yet] out of thee shall he come forth unto me [that is] to be ruler in Israel; whose goings forth [have been] from of old, from everlasting.
Mark 14
13And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him.
14And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples?
John 7
37In the last day, that great [day] of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.
38He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.
42Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?

Symbols

The blood of the Passover lamb was spread on the lintel and the door posts, not the door itself.
Exodus 12
22And ye shall take a bunch of hyssop, and dip [it] in the blood that [is] in the bason, and strike the lintel and the two side posts with the blood that [is] in the bason; and none of you shall go out at the door of his house until the morning.
Yet Yahushua identifies himself with the door, not the lamb.
John 10
7Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.
Another problem is that the gospel of Matthew refers to Yahushua (Jesus) while the gospel of Mark refers to the son of man.
Matthew 16
21From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.
Mark 8
31And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and [of] the chief priests, and scribes, and be killed, and after three days rise again.
The Aramaic of Mark 8:33 (and Matthew 16:23) refers not to men, but to the sons of men, compounding the problem of the difference between Matthew and Mark.
Mark 8
32And he spake that saying openly. And Peter took him, and began to rebuke him.
33But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of [the sons of] men.

Other texts

There are other accounts which are consistent with the idea of a switched sacrifice. The gospel of Barnabus tells of Judas being crucified, but there are factual errors in the text relating to geography, rulership, and the jubilees. Another source is the "Two Books of Jeu". The First Book of Jeu
For my death, which they think happened, (happened) to them in their error and blindness, since they nailed their man unto their death. For their Ennoias did not see me, for they were deaf and blind. But in doing these things, they condemn themselves. Yes, they saw me; they punished me. It was another, their father, who drank the gall and the vinegar; it was not I.

The Second Treatise of the Great Seth
The Savior said to me, "He whom you saw on the tree, glad and laughing, this is the living Jesus. But this one into whose hands and feet they drive the nails is his fleshly part, which is the substitute being put to shame, the one who came into being in his likeness. But look at him and me."

The Apocalypse of Peter
You hear that I suffered, yet I suffered not; and that I suffered not, yet did I suffer; and that I was pierced , yet I was not wounded; that I was hanged, yet I was not hanged; that blood flowed from me; yet it did not flow, and, in a word, that what they say of me, I did not endure, but what they do not say, those things I did suffer.

The Mystery of the Cross, from the Acts of John.
That they said (in boast), 'We killed Christ Jesus the son of Mary, the Messenger of Allah' -- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not -- nay, Allah raised him up unto Himself.

The Qur'an, Surah 4:157-158
Judas entered impetuously before all into the chamber whence Jesus had been taken up. And the disciples were sleeping. Whereupon the wonderful God acted wonderfully, insomuch that Judas was so changed in speech and in face to be like Jesus that we believed him to be Jesus. And he, having awakened us, was seeking where the Master was. Whereupon we marvelled, and answered: 'You, Lord, are our master; have you now forgotten us?'

The Gospel of Barnabus, chapter 216
Related material: Paul of Tarsus The Sign of Jonah Monotheism