Isaiah 53:6

"For you were going astray like sheep; but now have returned" (2:25) reworks Isaiah 53:6 LXX, 'all we like sheep have gone astray (planēthēmen).' The verb 'gone astray' + 'sheep' is verbatim from the Servant song; the 'returned' supplies the gospel reversal.

'The LORD has laid on him the iniquity of us all'—the Servant bearing the sin of others is the template for 'he made him to be sin on our behalf.' High coherence with Paul's vicarious exchange and the wider Servant theology of 2 Corinthians; volume of the substitutionary motif is strong.

"While we were yet sinners/ungodly" Christ died for us (5:6, 5:8): "All we like sheep have gone astray... and the LORD has laid on him the iniquity of us all." The Servant bearing the iniquity of the straying matches Paul's "Christ died for the ungodly."

'who gave himself for our sins' renders the Servant who bears iniquity; LXX Isa 53:6 'the Lord gave him up for our sins' (paredoken auto tais hamartiais hemon) is verbally close to Paul's 'gave himself for our sins.' Volume is moderate, thematic coherence high (vicarious death), and the Servant is firmly available in Second-Temple use.

'The Son of Man will be delivered up into the hands of men' echoes the Servant whom 'the LORD delivered up' for iniquity (LXX paradidomi). Moderate volume via the handing-over verb; coherent with the Isaianic passion reading begun in v.22.

The Son of Man being 'handed over to the hands of men' echoes the servant whom the LORD delivered up for iniquity; the Septuagint's language of being given over underlies Mark's passion prediction. The vicarious handing-over coheres with Mark's Isaianic passion theme. Recurrence across the passion predictions strengthens it.

The Son of Man 'will be delivered/handed over' (paradothēsetai) to the authorities and Gentiles; paradidōmi is the verb the Greek of Isaiah 53 uses for the Servant being 'handed over' for sins (Isa 53:6,12 LXX), coloring the passion prediction with Servant theology.

'The LORD has laid on him the iniquity of us all' and the Servant 'delivered up' (LXX paradidomi, 53:6,12) stands behind 'delivered him up for us all' (v.32); the handing-over of the Servant for the many.

'All we like sheep have gone astray, we have turned every one to his own way' is the canonical image of straying that the parable assumes for 'one sinner who repents.' Recurrence in Luke's passion theology supports availability; the echo is thematic rather than cited here. Contested as to whether Luke intends the Servant song specifically.

Pilate's 'handing over' (paredoken) of Jesus to be crucified continues the Servant motif that 'the Lord has laid on him the iniquity of us all' and that he was 'given up' for transgressions; the Greek paradidomi recurs across Mark's passion as the technical Servant-handing-over verb. The crowd's choice of a murderer-insurrectionist over the innocent one sharpens the substitution coherence.

'All we like sheep have gone astray.' Reinforces the lost-sheep idiom for Israel's straying, though without the verbal specificity of Jeremiah or Ezekiel.

'All we like sheep have gone astray, we have turned every one to his own way' is the canonical statement of the sheep-going-astray motif underlying the one that 'goes astray.'

'He delivered Jesus up to their will' — 'the Lord laid on him the iniquity of us all' / 'was delivered up' (LXX paradidomi). The handing-over verb knits the narrative to the Servant who is given up for the people; faint at the lexical level in WEB but strong in the Greek tradition.

'All we like sheep have gone astray' — the lost/straying sheep image behind 15:24.

'The LORD has laid on him the iniquity of us all' — the substitution pattern (guilty man freed, innocent condemned) coheres with the Servant bearing others' guilt; faint.

All we like sheep have gone astray, each to his own way, lies behind the description of being deceived and serving various lusts. The motif of straying and being saved not by works but by mercy resonates with the Servant who bears wandering humanity.

'The LORD has laid on him the iniquity of us all' frames the swap by which the guilty robber goes free and the innocent one is condemned in his place. The Servant who bears others' sin coheres tightly with the Barabbas substitution, strengthening John's vicarious-death reading.