LSB #552 "O Christ, Who Shared Our Mortal Life"

The Biblical citations are formatted a bit differently for this hymn.  There are three pairs of stanzas (numbered five through ten) to be inserted when appropriate, and there are citations only for these, not for the framing stanzas of the hymn (numbered one and four).

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Raising of Jairus' Daughter (Matthew 9:18-19, 23-26 or Mark 5:21-43)

Matthew 9:18-19:  "18 While he was saying these things to them, behold, a ruler came in and knelt before him, saying, 'My daughter has just died, but come and lay your hand on her, and she will live.'  19 And Jesus rose and followed him, with his disciples."

Matthew 9:23-26:  "23 And when Jesus came to the ruler's house and saw the flute players and the crowd making a commotion, 24 he said, 'Go away, for the girl is not dead but sleeping.'  And they laughed at him.  25 But when the crowd had been put outside, he went in and took her by the hand, and the girl arose.  26 And the report of this went through all that district."

Mark 5:21-43:  "21 And when Jesus had crossed again in the boat to the other side, a great crowd gathered about him, and he was beside the sea.  22 Then came one of the rulers of the synagogue, Jairus by name, and seeing him, he fell at his feet 23 and implored him earnestly, saying, 'My little daughter is at the point of death.  Come and lay your hands on her, so that she may be made well and live.'  24 And he went with him.

"And a great crowd followed him and thronged about him.  25 And there was a woman who had had a discharge of blood for twelve years, 26 and who had suffered much under many physicians, and had spent all that she had, and was no better but rather grew worse.  27 She had heard the reports about Jesus and came up behind him in the crowd and touched his garment.  28 For she said, 'If I touch even his garments, I will be made well.'  29 And immediately the flow of blood dried up, and she felt in her body that she was healed of her disease.  30 And Jesus, perceiving in himself that power had gone out from him, immediately turned about in the crowd and said, 'Who touched my garments?'  31 And his disciples said to him, 'You see the crowd pressing around you, and yet you say, "Who touched me?"'  32 And he looked around to see who had done it.  33 But the woman, knowing what had happened to her, came in fear and trembling and fell down before him and told him the whole truth.  34 And he said to her, 'Daughter, your faith has made you well; go in peace, and be healed of your disease.'

"35 While he was still speaking, there came from the ruler's house some who said, 'Your daughter is dead.  Why troubled the Teacher any further?'  36 But overhearing what they said, Jesus said to the ruler of the synagogue, 'Do not fear, only believe.'  37 And he allowed no one to follow him except Peter and James and John the brother of James.  38 They came to the house of the ruler of the synagogue, and Jesus saw a commotion, people weeping and wailing loudly.  39 And when he had entered, he said to them, 'Why are you making a commotion and weeping?  The child is not dead but sleeping.'  40 And they laughed at him.  But he put them all outside and took the child's father and mother and those who were with him and went in where the child was.  41 Taking her by the hand he said to her, 'Talitha cumi,' which means, 'Little girl, I say to you, arise.'  42 And immediately the girl got up and began walking (for she was twelve years of age), and they were immediately overcome with amazement.  43 And he strictly charged them that no one should know this, and told them to give her something to eat."

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Raising of the Widow's Son (Luke 7:11-17)

Luke 7:11-17:  "11 Soon afterward he went to a town called Nain, and his disciples and a great crowd went with him.  12 As he drew near to the gate of the town, behold, a man who had died was being carried out, the only son of his mother, and she was a widow, and a considerable crowd from the town was with her.  13 And when the Lord saw her, he had compassion on her and said to her, 'Do not weep.'  14 Then he came up and touched the bier, and the bearers stood still.  And he said, 'Young man, I say to you, arise.'  15 And the dead man sat up and began to speak, and Jesus gave him to his mother.  16 Fear seized them all, and they glorified God, saying, 'A great prophet has arisen among us!' and 'God has visited his people!'  17 And this report about him spread through the whole of Judea and all the surrounding country."

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Raising of Lazarus (John 11:1-45)

John 11:1-45:  "1 Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha.  2 It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill.  3 So the sisters sent to him, saying, 'Lord, he whom you love is ill.' 4 But when Jesus heard it he said, 'This illness does not lead to death.  It is for the glory of God, so that the Son of God may be glorified through it.'

"5 Now Jesus loved Martha and her sister and Lazarus.  6 So, when he heard that Lazarus was ill, he stayed two days longer in the place where he was.  7 Then after this he said to the disciples, 'Let us go to Judea again.'  8 The disciples said to him, 'Rabbi, the Jews were just now seeking to stone you, and are you going there again?'  9 Jesus answered, 'Are there not twelve hours in the day?  If anyone walks in the day, he does not stumble, because he sees the light of this world. 10 But if anyone walks in the night, he stumbles, because the light is not in him.'  11 After saying these things, he said to them, 'Our friend Lazarus has fallen asleep, but I go to awaken him.'  12 The disciples said to him, 'Lord, if he has fallen asleep, he will recover.'  13 Now Jesus has spoken of his death, but they thought that he meant taking rest in sleep.  14 Then Jesus told them plainly, 'Lazarus has died, 15 and for your sake I am glad that I was not there, so that you may believe.  But let us go to him.'  16 So Thomas, called the Twin, said to his fellow disciples, 'Let us also go, that we may die with him.'

"17 Now when Jesus came, he found that Lazarus had already been in the tomb four days.  18 Bethany was near Jerusalem, about two miles off, 19 and many of the Jews had come to Martha and Mary to console them concerning their brother.  20 So when Martha heard that Jesus was coming, she went and met him, but Mary remained seated in the house.  21 Martha said to Jesus, 'Lord, if you had been here, my brother would not have died.  22 But even now I know that whatever you ask from God, God will give you.'  23 Jesus said to her, 'Your brother will rise again.'  24 Martha said to him, 'I know that he will rise again in the resurrection on the last day.'  25 Jesus said to her, 'I am the resurrection and the life.  Whoever believes in me, though he die, yet shall he live, 26 and everyone who lives and believes in me shall never die.  Do you believe this?'  27 She said to him, 'Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world.'

"28 When she had said this, she went and called her sister Mary, saying in private, 'The Teacher is here and is calling for you.'  29 And when she heard it, she rose quickly and went to him.  30 Now Jesus had not yet come into the village, but was still in the place where Martha had met him.  31 When the Jews who were with her in the house, consoling her, saw Mary rise quickly and go out, they followed her, supposing that she was going to the tomb to weep there.  32 Now when Mary came to where Jesus was and saw him, she fell at his feet, saying to him, 'Lord, if you had been here, my brother would not have died.'  33 When Jesus saw her weeping, and the Jews who had come with her also weeping, he was deeply moved in his spirit and greatly troubled.  34 And he said, 'Where have you laid him?'  They said to him, 'Lord, come and see.'  35 Jesus wept.  36 So the Jews said, 'See how he loved him!'  37 But some of them said, 'Could not he who opened the eyes of the blind man also have kept this man from dying?'

"38 Then Jesus, deeply moved again, came to the tomb.  It was a cave, and a stone lay against it.  39 Jesus said, 'Take away the stone.'  Martha, the sister of the dead man, said to him, 'Lord, by this time there will be an odor, for he has been dead four days.'  40 Jesus said to her, 'Did I not tell you that if you believed you would see the glory of God?'  41 So they took away the stone.  And Jesus lifted up his eyes and said, 'Father, I thank you that you have heard me.  42 I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me.'  43 When he had said these things, he cried out with a loud voice, 'Lazarus, come out.'  44 The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth.  Jesus said to them, 'Unbind him, and let him go.'"

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The formatting in The Lutheran Service Book makes it obvious that the texts of the Raising of Jairus' Daughter appear in verses five and six, the text of the Raising of the Widow's Son appears in verses seven and eight, and the text of the Raising of Lazarus appears in verses nine and ten.

The lines "But You have broken death's embrace / And torn away its sting" in the fourth verse refer to 1 Corinthians 15:55:  "'O death, where is your victory?  O death, where is your sting?'"

Saint-Saëns: Christmas Oratorio, Op. 12: X. Chœur

The tenth movement of Saint-Saëns' Christmas Oratorio begins with "Tollite hostias" ("Raise offerings"), and this is demonstrated in the music.  In the soprano part, there's an interval of a fourth (D to G) between the notes for "Tollite" and the note for the first syllable of "hostias" (which is also the highest note in the phrase).  In the other vocal parts, there are smaller (but still upward) intervals between "Tollite" and "hostias."  In the tenor and bass parts, the word "Tollite" itself is sung to an ascending group of notes:

The rest of this line is "et adorate Dominum in atrio sancto eius" ("and worship the Lord in His holy hall").  The notes to which "adorate" is sung generally descend, as if to illustrate bowing in worship.

"Orientis partibus" (TLH #193)

Because this is a shorter tune, I went through it three times.

"Let the Earth Now Praise the Lord"

Last year and the year before, I noticed a few features in "Let the Earth Now Praise the Lord," sung to the tune "Nun komm, der Heiden Heiland."  Here's the first musical phrase:

The first line of the second verse is "What the fathers most desired," and the first line of the third verse is "Abram's promised great reward."  "Most" and "great" are both sung with a melisma (A G), musically giving something of a sense of degree.

This same musical phrase is repeated at the end of the hymn, and there are some significant melismas in the text there too.  The last line of the third verse is "Truly came, as long foretold," and the last line of the fourth verse is "Which is Your eternally."  "Long" (A G) and "eternally" (Bb A G A G) are both sung with melismas for a sense of duration.

LSB #551 "When to Our World the Savior Came"

Biblical citations in the hymnal:  Acts 10:38, John 9:1-41

Acts 10:38:  "how God anointed Jesus of Nazareth with the Holy Spirit and with power.  He went about doing good and healing all who were oppressed by the devil, for God was with him."

John 9:1-41:  "1 As he passed by, he saw a man blind from birth.  2 And his disciples asked him, 'Rabbi, who sinned, this man or his parents, that he was born blind?'  3 Jesus answered, 'It was not that this man sinned, or his parents, but that the works of God might be displayed in him.  4 We must work the works of him who sent me while it is day; night is coming, when no one can work.  5 As long as I am in the world, I am the light of the world.'  6 Having said these things, he spat on the ground and made mud with the saliva.  Then he anointed the man's eyes with the mud 7 and said to him, 'Go, wash in the pool of Siloam' (which means Sent).  So he went and washed and came back seeing.

"8 The neighbors and those who had seen him before as a beggar were saying, 'Is this not the man who used to sit and beg?'  9 Some said, 'It is he.'  Others said, 'No, but he is like him.'  He kept saying, 'I am the man.'  10 So they said to him, 'Then how were your eyes opened?'  11 He answered, 'The man called Jesus made mud and anointed my eyes and said to me, "Go to Siloam and wash."  So I went and washed and received my sight.'  12 They said to him, 'Where is he?'  He said, 'I do not know.'

"13 They brought to the Pharisees the man who had formerly been blind.  14 Now it was a Sabbath day when Jesus made the mud and opened his eyes.  15 So the Pharisees again asked him how he had received his sight.  And he said to them, 'He put mud on my eyes, and I washed, and I see.'  16 Some of the Pharisees said, 'This man is not from God, for he does not keep the Sabbath.'  But others said, 'How can a man who is a sinner do such signs?'  And there was a division among them.  17 So they said again to the blind man, 'What do you say about him, since he has opened your eyes?'  He said, 'He is a prophet.'

"18 The Jews did not believe that he had been blind and had received his sight, until they called the parents of the man who had received his sight 19 and asked them, 'Is this your son, who you say was born blind?  How then does he now see?'  20 His parents answered, 'We know that this is our son and that he was born blind.  21 But how he now sees we do not know, nor do we know who opened his eyes.  Ask him; he is of age.  He will speak for himself.'  22 (His parents said these things because they feared the Jews, for the Jews had already agreed that if anyone should confess Jesus to be Christ, he was to be put out of the synagogue.)  23 Therefore his parents said, 'He is of age; ask him.'

"24 So for the second time they called the man who had been blind and said to him, 'Give glory to God.  We know that this man is a sinner.'  25 He answered, 'Whether he is a sinner I do not know.  One thing I do know, that though I was blind, now I see.'  26 They said to him, 'What did he do to you?  How did he open your eyes?'  27 He answered them, 'I have told you already, and you would not listen.  Why do you want to hear it again?  Do you also want to become his disciples?'  28 And they reviled him, saying, 'You are his disciple, but we are disciples of Moses.  29 We know that God has spoken to Moses, but as for this man, we do not know where he comes from.'  30 The man answered, 'Why, this is an amazing thing!  You do not know where he comes from, and yet he opened my eyes.  31 We know that God does not listen to sinners, but if anyone is a worshipper of God and does his will, God listens to him.  32 Never since the world began has it been heard that anyone opened the eyes of a man born blind.  33 If this man were not from God, he could do nothing.'  34 They answered him, 'You were born in utter sin, and would you teach us?'  And they cast him out.

"35 Jesus heard that they had cast him out, and having found him he said, 'Do you believe in the Son of Man?'  36 He answered, 'And who is he, sir, that I may believe in him?'  37 Jesus said to him, 'You have seen him, and it is he who is speaking to you.'  38 He said, 'Lord, I believe,' and he worshipped him.  39 Jesus said, 'For judgement I came into this world, that those who do not see may see, and those who see may become blind.'  40 Some of the Pharisees near him heard these things, and said to him, 'Are we also blind?'  41 Jesus said to them, 'If you were blind, you would have no guilt; but now that you say, "We see," your guilt remains.'"

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The passage from Acts seems to appear in the hymn's first three verses, which recount Jesus' various acts of healing.

This long passage from John (the entirety of chapter 9) appears in only two lines in the hymn:  "While lightened eyes could see and know / The healing Christ of long ago."  This chapter in John isn't the only account of Jesus healing a blind man, but I believe this particular occasion is cited because of the order of events.  First, the man receives his sight, and then he comes to faith, just as in the hymn:  "lightened eyes could see and know / The healing Christ."

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The line "Till ev'ry tongue confess His praise" in the fifth verse borrows from Philippians 2:11:  "and every tongue confess that Jesus Christ is Lord, to the glory of God the Father."

The second verse begins with the lines "That good physician!  Night and day / The people thronged about His way."  "Night and day" is a merism.

Saint-Saëns: Christmas Oratorio, Op. 12: V. Duo (soprano & bass)

There are more cross inscriptions in the fifth movement of Saint-Saëns' Christmas Oratorio, but I don't know if there's any significance to these.

The text here is a copulative sentence ("Deus meus es tu" - literally "God mine are you," but in a smooth translation, it's "You are my God"), and as one voice sings the subject and verb ("tu es"), the other sings the predicate nominative ("Deus"), so the overlap of these two voices illustrates the meaning of the sentence.

"Auf, auf, mein Herz" (TLH #192)

I transposed this from Eb major to F major.

"From Heaven Above to Earth I Come"

Last November, I listened to a box set of Bach's organ works performed by Peter Hurford.  While listening to "Vom Himmel hoch, da komm' ich her," BWV 700, I was thinking about "From Heaven Above to Earth I Come" (the text that accompanies the original tune) and noticed a small feature.

Here are the first two musical phrases:

In Lutheran Worship, the text here in the first verse is "From heav'n above to earth I come / To bring good news to ev'ryone!"  (The text is from Luke 2:10:  "And the angel said to them, 'Fear not, for behold, I bring you good news of great joy that will be for all the people.'")  The three syllables of "ev'ryone" are each sung to a different pitch (G F E), musically giving something of a sense of breadth.

Of the three main hymnals I have, this is unique to Lutheran Worship.  The Lutheran Hymnal and The Lutheran Service Book both have "From heav'n above to earth I come / To bear good news to ev'ry home."

LSB #550 "Lamb of God"

Biblical citations in the hymnal:  John 1:29, Revelation 7:14

John 1:29:  "The next day he [John the Baptist] saw Jesus coming toward him, and said, 'Behold, the Lamb of God, who takes away the sin of the world!'"

Revelation 7:14:  "I said to him, 'Sir, you know.'  And he said to me, 'These are the ones coming out of the great tribulation.  They have washed their robes and made them white in the blood of the Lamb.'"

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The text from John seems to appear in the first verse:  "Your only Son, no sin to hide, / But You have sent Him from Your side / To walk upon this guilty sod, / And to become the Lamb of God."  The appellation "Lamb of God" also appears throughout the hymn.

The text from Revelation appears in the line "O wash me in His precious blood" in the refrain.

"To be led by Your staff and rod" in the third verse comes from Psalm 23:4:  "Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me."

Saint-Saëns: Christmas Oratorio, Op. 12: II. Recit et chœur

I'd forgotten about this, but one of my goals for 2020 was to post some old notes on Saint-Saëns' Christmas Oratorio.

In the second movement, when the soprano sings "Et hoc vobis signum" ("And this to you a sign" - the first part of Luke 2:12), the musical setting of "vobis signum" forms a cross:

I feel that this has significance, but I can't come up with a good explanation for it.

The chœur section of the second movement has the text "Gloria in altissimis Deo, et in terra pax..." ("Glory to God in the highest, and on earth peace..." - Luke 2:14).  "Gloria in altissimis Deo" is first sung by the sopranos and the altos, the higher voices, and "Et in terra pax" is first sung by the tenors and the basses, the lower voices:

Distributing those parts of the text among those particular voices results in an audible representation of the highness of heaven and the lowness of earth.

Furthermore, the "altissimis" ("highest") is set across a series of rising notes, indicating that height:

"Llanfair" (TLH #191)

I tried doubling the "alleluia"s in this on recorder, but they didn't turn out very well, so I left them out.

"Watchman, Tell Us of the Night"

Back in September 2018, I recorded the tune "St. George," used for TLH #71 "Watchman, Tell Us of the Night."  I noticed a small feature in the second verse.  The first two lines are "Watchman, tell us of the night; / Higher yet that star ascends," sung to these phrases:

"Star ascends" is sung to a rising group of notes (F G A), musically giving a sense of that "ascend[ing]."

Side note:  I hadn't realized this before, but "St. George" in The Lutheran Hymnal is the same tune as "St. George's, Windsor" in Lutheran Worship and The Lutheran Service Book.  I don't know why the titles are different, though.

LSB #549 "All Hail the Power of Jesus' Name"

Biblical citations in the hymnal:  Revelation 5:9-14, Hebrews 2:9, Philippians 2:9-10, Revelation 19:16

Revelation 5:9-14:  "9 And they sang a new song, saying, 'Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, 10 and you have made them a kingdom and priests to our God, and they shall reign on the earth.'  11 Then I looked, and I heard around the throne and the living creatures and the elders the voice of many angels, numbering myriads of myriads and thousands of thousands, 12 saying with a loud voice, 'Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!'  13 And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying, 'To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!'  14 And the four living creatures said, 'Amen!' and the elders fell down and worshiped."

Hebrews 2:9:  "But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone."

Philippians 2:9-10:  "9 Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth"

Revelation 19:16:  "On his robe and on his thigh he has a name written, King of kings and Lord of lords."

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The text is public domain:

All hail the pow'r of Jesus' name!
Let angels prostrate fall;
Bring forth the royal diadem
And crown Him Lord of all.
Bring forth the royal diadem
And crown Him Lord of all.

Crown Him, ye martyrs of our God,
Who from His altar call;
Extol the stem of Jesse's rod
And crown Him Lord of all.
Extol the stem of Jesse's rod
And crown Him Lord of all.

Ye seed of Israel's chosen race,
Ye ransomed from the fall,
Hail Him who saves you by His grace
And crown Him Lord of all.
Hail Him who saves you by His grace
And crown Him Lord of all.

Hail Him, ye heirs of David's line,
Whom David Lord did call,
The God incarnate, man divine,
And crown Him Lord of all.
The God incarnate, man divine,
And crown Him Lord of all.

Sinners, whose love can ne'er forget
The wormwood and the gall,
Go, spread your trophies at His feet
And crown Him Lord of all.
Go, spread your trophies at His feet
And crown Him Lord of all.

Let ev'ry kindred, ev'ry tribe,
On this terrestrial ball
To Him all majesty ascribe
And crown Him Lord of all.
To Him all majesty ascribe
And crown Him Lord of all.

Oh, that with yonder sacred throng
We at His feet may fall!
We'll join the everlasting song
And crown Him Lord of all.
We'll join the everlasting song
And crown Him Lord of all.

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Philippians 2:9-10 and Revelation 19:16 seem to be combined in the line "All hail the pow'r of Jesus' name."  Philippians 2:9-10 appears in the next line "Let angels prostrate fall" (which may also draw from the Revelation 5 text) and in the last verse:  "Oh that... We at His feet may fall!"  The title "Lord of lords" from Revelation 19:16 is rendered as "Lord of all," repeated at the end of each verse.

Hebrews 2:9 supplies the repeated "crown Him" and also seems to appear in the line "Hail Him who saves you by His grace" in the third verse.

The text from Revelation 5 is the basis for the last two verses.

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The lines "martyrs of our God, / Who from His altar call" in the second verse are drawn from Revelation 6:9-11:  "9 When he opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the witness they had borne.  10 They cried out with a loud voice, 'O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth?'  11 Then they were each given a white robe and told to rest a little longer, until the number of their fellow servants and their brothers should be complete, who were to be killed as they themselves had been."

"The stem of Jesse's rod" from the same verse comes from Isaiah 11:1:  "There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit."

"Whom David Lord did call" in the fourth verse refers to Matthew 22:45, Mark 12:37, and/or Luke 20:44.

"The wormwood and the gall" in the fifth verse may come from Lamentations 3:19:  "Remember my afflictions and my wanderings, the wormwood and the gall!"

"Christus ist erstanden" (TLH #190)

I went through this three times and doubled the "Hallelujah"s on recorder.  There's a note in TLH that this is "Based on 'Christ ist erstanden,'" which I recorded a couple weeks ago.

"Comfort, Comfort Ye My People"

I wrote about a small feature in "Comfort, Comfort Ye My People" last year, but I found an-other note I neglected to include, and last Advent, I discovered something new to write about.

The third verse ends with the lines "Let the valleys rise to meet Him / And the hills bow down to greet Him," sung to these phrases from the tune "Freu dich sehr":

The second phrase generally descends, illustrating the hills' "bow[ing] down."

The other thing I noticed is a feature in the text:  "far and near" in the lines "Hark, the herald's voice is crying / In the desert far and near" at the beginning of the third verse is a merism.

LSB #548 "Thanks to Thee, O Christ, Victorious"

Biblical citations in the hymnal:  1 Corinthians 15:51-57; Isaiah 53:4-6, 8, 11-12; 1 Thessalonians 4:16-17; 2 Corinthians 9:15

1 Corinthians 15:51-57:  "51 Behold!  I tell you a mystery.  We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet.  For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed.  53 For this perishable body must put on the imperishable, and this mortal body must put on immortality.  54 When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:  'Death is swallowed up in victory.'  55 'O death, where is your victory?  O death, where is your sting?'  56 The sting of death is sin, and the power of sin is the law.  57 But thanks be to God, who gives us the victory through our Lord Jesus Christ."

Isaiah 53:4-6:  "4 Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted.  5 But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, 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 has laid on him the iniquity of us all."

Isaiah 53:8:  "By oppression and judgement he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people?"

Isaiah 53:11-12:  "11 Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities.  12 Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors."

1 Thessalonians 4:16-17:  "16 For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God.  And the dead in Christ will rise first.  17 Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord."

2 Corinthians 9:15:  "Thanks be to God for his inexpressible gift!"

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The text is public domain:

Thanks to Thee, O Christ, victorious!
Thanks to Thee, O Lord of Life!
Death hath now no power o'er us,
Thou hast conquered in the strife.
Thanks because Thou didst arise
And hast opened paradise!
None can fully sing the glory
Of the resurrection story.

Thou hast died for my transgression,
All my sins on Thee were laid;
Thou hast won for me salvation,
On the cross my debt was paid.
From the grave I shall arise
And shall meet Thee in the skies.
Death itself is transitory;
I shall lift my head in glory.

For the joy Thine advent gave me,
For Thy holy, precious Word;
For Thy Baptism, which doth save me,
For Thy blest Communion board;
For Thy death, the bitter scorn,
For Thy resurrection morn,
Lord, I thank Thee and extol Thee,
And in heav'n I shall behold Thee.

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The Biblical sources for this hymn are easy to trace.  The first verse comes from the text from 1 Corinthians.  The first half of the second verse comes from Isaiah 53, and the second half comes from 1 Thessalonians 4.  The third verse comes from the text from 2 Corinthians.