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5) But He was wounded for our transgressions; He was bruised for our iniquities. The chastisement of our peace was upon Him, and with His stripes we are healed. 6) All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on Him the iniquity of us all. [2]
But he was wounded because of our sins, and he became sick because of our lawless acts. The discipline of our peace was upon him; by his bruise we were healed. We all have been misled like sheep; each person was misled in his own path, and the Lord handed him over for our sins. Isaiah 53:4-6, Lexham English Septuagint [41]
In the same key the chorus continues with a fugue "And with His stripes we are healed". The theme begins with a sequence of five long notes, which Mozart quoted in the Kyrie-fugue of his Requiem. The characteristic ascending fourth opens the countersubject. The word "healed" is later stressed by both long melismas and long notes.
And with his stripes we are healed (fugue chorus) All we like sheep have gone astray (duet chorus) All they that see him laugh him to scorn (secco recitative for tenor) He trusted in God that he would deliver him (fugue chorus) Thy rebuke hath broken his heart (tenor or soprano) Behold and see if there be any sorrow (tenor or soprano)
According to the Gospel of Mark, as Jesus passes through Gennesaret, just after the account of him walking on water, all those who touch the edge, or hem, or fringe of his cloak are healed: "When they had crossed over, they landed at Gennesaret and anchored there. As soon as they got out of the boat, people recognized Jesus.
In the King James Version of the Bible the text reads: The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. The New International Version translates the passage as: The centurion replied, "Lord, I do not deserve to have you come under my roof.
Get up and roll up your mat," he was healed and got up. F. F. Bruce suggests that Aeneas was "one of the local Christian group, though this is not expressly stated." [ 1 ] According to David J. Williams, there is some ambiguity in the Greek text of verse 34, which contains the phrase στρῶσον σεαυτῷ ( strōson seautō ) normally ...
Alexander draws these verses together as indicating the apostles' argument that "no other name" but Jesus' name can account for how this man was healed. [4] They record Peter's second speech (after his speech in Acts 2), which addresses the same two questions as his first: 'What does this mean?' (cf. 2:12) and 'What shall we do?' (cf. 2:37). [4]