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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1" /><title>1 Peter 2:24 He Himself bore our sins in His body on the tree, so that we might die to sin and live to righteousness. "By His stripes you are healed."</title><link rel="canonical" href="https://biblehub.com/1_peter/2-24.htm" /><link rel="stylesheet" href="/new9.css" type="text/css" media="Screen" /><meta property="og:image" content="https://biblehub.com/visuals/5/60_1Pe_02_24.jpg" /><meta property="og:title" content="1 Peter 2:24 - Christ's Example of Suffering" /><meta property="og:site_name" content="Bible Hub" /><meta property="og:description" content="He Himself bore our sins in His body on the tree, so that we might die to sin and live to righteousness. 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By his wounds you are healed. <a href="/esv/1_peter/2.htm">English Standard Version</a> He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. <a href="/bsb/1_peter/2.htm">Berean Standard Bible</a> He Himself bore our sins in His body on the tree, so that we might die to sin and live to righteousness. “By His stripes you are healed.” <a href="/blb/1_peter/2.htm">Berean Literal Bible</a> Who Himself bore our sins in His body on the tree, so that, having been dead to sins, we might live to righteousness. "By whose scourge marks you have been healed." <a href="/kjv/1_peter/2.htm">King James Bible</a> Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. <a href="/nkjv/1_peter/2.htm">New King James Version</a> who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed. <a href="/nasb_/1_peter/2.htm">New American Standard Bible</a> and He Himself brought our sins in His body up on the cross, so that we might die to sin and live for righteousness; by His wounds you were healed. <a href="/nasb/1_peter/2.htm">NASB 1995</a> and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed. <a href="/nasb77/1_peter/2.htm">NASB 1977 </a> and He Himself bore our sins in His body on the cross, that we might die to sin and live to righteousness; for by His wounds you were healed. <a href="/lsb/1_peter/2.htm">Legacy Standard Bible </a> Who Himself bore our sins in His body on the tree, so that having died to sin, we might live to righteousness; by His WOUNDS YOU WERE HEALED. <a href="/amp/1_peter/2.htm">Amplified Bible</a> He personally carried our sins in His body on the cross [willingly offering Himself on it, as on an altar of sacrifice], so that we might die to sin [becoming immune from the penalty and power of sin] and live for righteousness; for by His wounds you [who believe] have been healed. <a href="/csb/1_peter/2.htm">Christian Standard Bible</a> He himself bore our sins in his body on the tree; so that, having died to sins, we might live for righteousness. By his wounds you have been healed. <a href="/hcsb/1_peter/2.htm">Holman Christian Standard Bible</a> He Himself bore our sins in His body on the tree, so that, having died to sins, we might live for righteousness; you have been healed by His wounds. <a href="/asv/1_peter/2.htm">American Standard Version</a> who his own self bare our sins in his body upon the tree, that we, having died unto sins, might live unto righteousness; by whose stripes ye were healed. <a href="/cev/1_peter/2.htm">Contemporary English Version</a> Christ carried the burden of our sins. He was nailed to the cross, so we would stop sinning and start living right. By his cuts and bruises you are healed. <a href="/erv/1_peter/2.htm">English Revised Version</a> who his own self bare our sins in his body upon the tree, that we, having died unto sins, might live unto righteousness; by whose stripes ye were healed. <a href="/gwt/1_peter/2.htm">GOD'S WORD® Translation</a> Christ carried our sins in his body on the cross so that freed from our sins, we could live a life that has God's approval. His wounds have healed you. <a href="/gnt/1_peter/2.htm">Good News Translation</a> Christ himself carried our sins in his body to the cross, so that we might die to sin and live for righteousness. It is by his wounds that you have been healed. <a href="/isv/1_peter/2.htm">International Standard Version</a> "He himself bore our sins" in his body on the tree, so that we might die to those sins and live righteously. "By his wounds you have been healed." <a href="/msb/1_peter/2.htm">Majority Standard Bible</a> He Himself bore our sins in His body on the tree, so that we might die to sin and live to righteousness. “By His stripes you are healed.” <a href="/net/1_peter/2.htm">NET Bible</a> He himself bore our sins in his body on the tree, that we may cease from sinning and live for righteousness. By his wounds you were healed. <a href="/nheb/1_peter/2.htm">New Heart English Bible</a> who his own self bore our sins in his body on the tree, that we, having died to sins, might live to righteousness; by whose wounds you were healed. <a href="/wbt/1_peter/2.htm">Webster's Bible Translation</a> Who himself bore our sins in his own body on the tree, that we, being dead to sins, should live to righteousness; by whose stripes ye were healed. <a href="/wey/1_peter/2.htm">Weymouth New Testament</a> The burden of our sins He Himself carried in His own body to the Cross and bore it there, so that we, having died so far as our sins are concerned, may live righteous lives. By His wounds yours have been healed. <a href="/web/1_peter/2.htm">World English Bible</a> He himself bore our sins in his body on the tree, that we, having died to sins, might live to righteousness. You were healed by his wounds. <div class="vheading2">Literal Translations</div><a href="/lsv/1_peter/2.htm">Literal Standard Version</a> who Himself bore our sins in His body on the tree that having died to sins, we may live to righteousness; by whose stripes you were healed; <a href="/blb/1_peter/2.htm">Berean Literal Bible</a> Who Himself bore our sins in His body on the tree, so that, having been dead to sins, we might live to righteousness. "By whose scourge marks you have been healed." <a href="/ylt/1_peter/2.htm">Young's Literal Translation</a> who our sins himself did bear in his body, upon the tree, that to the sins having died, to the righteousness we may live; by whose stripes ye were healed, <a href="/slt/1_peter/2.htm">Smith's Literal Translation</a> Who himself bear up our sins in his body upon the wood, that we, removed from sins, should live to justice: by whose bloody mark ye were healed.<div class="vheading2">Catholic Translations</div><a href="/drb/1_peter/2.htm">Douay-Rheims Bible</a> Who his own self bore our sins in his body upon the tree: that we, being dead to sins, should live to justice: by whose stripes you were healed. <a href="/cpdv/1_peter/2.htm">Catholic Public Domain Version</a> He himself bore our sins in his body upon the tree, so that we, having died to sin, would live for justice. By his wounds, you have been healed. <a href="/nabre/1_peter/2.htm">New American Bible</a> He himself bore our sins in his body upon the cross, so that, free from sin, we might live for righteousness. By his wounds you have been healed. <a href="/nrsvce/1_peter/2.htm">New Revised Standard Version</a> He himself bore our sins in his body on the cross, so that, free from sins, we might live for righteousness; by his wounds you have been healed.<div class="vheading2">Translations from Aramaic</div><a href="/lamsa/1_peter/2.htm">Lamsa Bible</a> And he bore all our sins, and lifted them with his body on the cross, that we being dead to sin, should live through his righteousness: and by his wounds you were healed. <a href="/aramaic-plain-english/1_peter/2.htm">Aramaic Bible in Plain English</a> And he took all of our sins and lifted them in his body to the cross, for as we are dead to sin, we shall live in his righteousness, for by his scars you have been healed.<div class="vheading2">NT Translations</div><a href="/anderson/1_peter/2.htm">Anderson New Testament</a> He himself bore our sins in his own body on the tree, that we, having died to sins, might live to righteousness. By his stripes you were healed. <a href="/godbey/1_peter/2.htm">Godbey New Testament</a> who himself has borne our sins in his own body on the wood, in order that we, being made free from sins, may live unto righteousness: by whose stripe you are healed. <a href="/haweis/1_peter/2.htm">Haweis New Testament</a> who himself bore our sins in his own body on the tree, that we, being dead unto sins, might live unto righteousness; ?by whose stripes, even his, ye were healed.?<RX 23.53.4> <a href="/mace/1_peter/2.htm">Mace New Testament</a> he himself cancel'd our sins by the crucifixion of his body, that we being set free from sin, might live in the service of virtue, it is by his bruises that you were healed: <a href="/wey/1_peter/2.htm">Weymouth New Testament</a> The burden of our sins He Himself carried in His own body to the Cross and bore it there, so that we, having died so far as our sins are concerned, may live righteous lives. By His wounds yours have been healed. <a href="/worrell/1_peter/2.htm">Worrell New Testament</a> Who Himself bore our sins in His own body on the tree, that we, having died to sins, might live to righteousness; by Whose bruise ye were healed. <a href="/worsley/1_peter/2.htm">Worsley New Testament</a> Who Himself bare our sins in his own body on the cross, that we being dead to sins, might live unto righteousness: by whose stripes ye are healed. <a href="/parallel/1_peter/2-24.htm">Additional Translations ...</a></div></div></div><div id="centbox"><div class="padcent"><a name="study" id="study"></a><div class="vheadingv">Audio Bible</div><iframe width="100%" src="https://www.youtube.com/embed/1h9-AlUcaGE?start=473" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" allowfullscreen></iframe> <div class="vheadingv">Context</div><a href="/bsb/1_peter/2.htm">Christ's Example of Suffering</a> …23When they heaped abuse on Him, He did not retaliate; when He suffered, He made no threats, but entrusted Himself to Him who judges justly. 24<a href="/greek/3739.htm" title="3739: hos (RelPro-NMS) -- Who, which, what, that. ">He</a> <a href="/greek/846.htm" title="846: autos (PPro-NM3S) -- He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.">Himself</a> <a href="/greek/399.htm" title="399: anēnenken (V-AIA-3S) -- From ana and phero; to take up.">bore</a> <a href="/greek/1473.htm" title="1473: hēmōn (PPro-G1P) -- I, the first-person pronoun. A primary pronoun of the first person I.">our</a> <a href="/greek/3588.htm" title="3588: tas (Art-AFP) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/266.htm" title="266: hamartias (N-AFP) -- From hamartano; a sin.">sins</a> <a href="/greek/1722.htm" title="1722: en (Prep) -- In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; in, at, on, by, etc.">in</a> <a href="/greek/846.htm" title="846: autou (PPro-GM3S) -- He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.">His</a> <a href="/greek/3588.htm" title="3588: tō (Art-DNS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/4983.htm" title="4983: sōmati (N-DNS) -- Body, flesh; the body of the Church. From sozo; the body, used in a very wide application, literally or figuratively.">body</a> <a href="/greek/1909.htm" title="1909: epi (Prep) -- On, to, against, on the basis of, at. ">on</a> <a href="/greek/3588.htm" title="3588: to (Art-ANS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">the</a> <a href="/greek/3586.htm" title="3586: xylon (N-ANS) -- From another form of the base of xestes; timber; by implication, a stick, club or tree or other wooden article or substance.">tree,</a> <a href="/greek/2443.htm" title="2443: hina (Conj) -- In order that, so that. Probably from the same as the former part of heautou; in order that.">so that</a> <a href="/greek/581.htm" title="581: apogenomenoi (V-APM-NMP) -- To be away, be removed from, depart life, die. Past participle of a compound of apo and ginomai; absent, i.e. Deceased.">we might die</a> <a href="/greek/3588.htm" title="3588: tais (Art-DFP) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/266.htm" title="266: hamartiais (N-DFP) -- From hamartano; a sin.">to sin</a> <a href="/greek/2198.htm" title="2198: zēsōmen (V-ASA-1P) -- To live, be alive. A primary verb; to live.">and live</a> <a href="/greek/3588.htm" title="3588: tē (Art-DFS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/1343.htm" title="1343: dikaiosynē (N-DFS) -- From dikaios; equity; specially justification.">to righteousness.</a> <a href="/greek/3739.htm" title="3739: Hou (RelPro-GMS) -- Who, which, what, that. ">“By His</a> <a href="/greek/3588.htm" title="3588: tō (Art-DMS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/3468.htm" title="3468: mōlōpi (N-DMS) -- A bruise, stripe, left on the body by scourging. From molos and probably ops; a mole or blow-mark.">stripes</a> <a href="/greek/2390.htm" title="2390: iathēte (V-AIP-2P) -- To heal, generally of the physical, sometimes of spiritual, disease. Middle voice of apparently a primary verb; to cure.">you are healed.”</a> 25For “you were like sheep going astray,” but now you have returned to the Shepherd and Overseer of your souls.…<div class="cred"><a href="//berean.bible">Berean Standard Bible</a> · <a href="//berean.bible/downloads.htm">Download</a></div> <a name="crossref" id="crossref"></a><div class="vheading">Cross References</div><div id="crf"><a href="/isaiah/53-5.htm">Isaiah 53:5</a> But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed. <a href="/matthew/8-17.htm">Matthew 8:17</a> This was to fulfill what was spoken through the prophet Isaiah: “He took up our infirmities and carried our diseases.” <a href="/galatians/3-13.htm">Galatians 3:13</a> Christ redeemed us from the curse of the law by becoming a curse for us. For it is written: “Cursed is everyone who is hung on a tree.” <a href="/romans/6-6.htm">Romans 6:6</a> We know that our old self was crucified with Him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin. <a href="/2_corinthians/5-21.htm">2 Corinthians 5:21</a> God made Him who knew no sin to be sin on our behalf, so that in Him we might become the righteousness of God. <a href="/hebrews/9-28.htm">Hebrews 9:28</a> so also Christ was offered once to bear the sins of many; and He will appear a second time, not to bear sin, but to bring salvation to those who eagerly await Him. <a href="/colossians/2-14.htm">Colossians 2:14</a> having canceled the debt ascribed to us in the decrees that stood against us. He took it away, nailing it to the cross! <a href="/john/19-17.htm">John 19:17-18</a> Carrying His own cross, He went out to The Place of the Skull, which in Hebrew is called Golgotha. / There they crucified Him, and with Him two others, one on each side, with Jesus in the middle. <a href="/romans/8-3.htm">Romans 8:3</a> For what the law was powerless to do in that it was weakened by the flesh, God did by sending His own Son in the likeness of sinful man, as an offering for sin. He thus condemned sin in the flesh, <a href="/1_john/3-5.htm">1 John 3:5</a> But you know that Christ appeared to take away sins, and in Him there is no sin. <a href="/acts/10-39.htm">Acts 10:39</a> We are witnesses of all that He did, both in the land of the Jews and in Jerusalem. And although they put Him to death by hanging Him on a tree, <a href="/ephesians/2-16.htm">Ephesians 2:16</a> and reconciling both of them to God in one body through the cross, by which He put to death their hostility. <a href="/philippians/2-8.htm">Philippians 2:8</a> And being found in appearance as a man, He humbled Himself and became obedient to death—even death on a cross. <a href="/hebrews/12-2.htm">Hebrews 12:2</a> Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before Him endured the cross, scorning its shame, and sat down at the right hand of the throne of God. <a href="/isaiah/53-11.htm">Isaiah 53:11</a> After the anguish of His soul, He will see the light of life and be satisfied. By His knowledge My righteous Servant will justify many, and He will bear their iniquities.</div> <a name="tsk" id="tsk"><div class="vheading">Treasury of Scripture</div>Who his own self bore our sins in his own body on the tree, that we, being dead to sins, should live to righteousness: by whose stripes you were healed.his own self.<a href="/exodus/28-38.htm">Exodus 28:38</a> And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD.<a href="/leviticus/16-22.htm">Leviticus 16:22</a> And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness.<a href="/leviticus/22-9.htm">Leviticus 22:9</a> They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them.on.<a href="/deuteronomy/21-22.htm">Deuteronomy 21:22,23</a> And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree: … <a href="/acts/5-30.htm">Acts 5:30</a> The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.<a href="/acts/10-39.htm">Acts 10:39</a> And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:being.<a href="/1_peter/4-1.htm">1 Peter 4:1,2</a> Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; … <a href="/romans/6-2.htm">Romans 6:2,7,11</a> God forbid. How shall we, that are dead to sin, live any longer therein? … <a href="/romans/7-6.htm">Romans 7:6</a> But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.live.<a href="/matthew/5-20.htm">Matthew 5:20</a> For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.<a href="/luke/1-74.htm">Luke 1:74,75</a> That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, … <a href="/acts/10-35.htm">Acts 10:35</a> But in every nation he that feareth him, and worketh righteousness, is accepted with him.by.<a href="/isaiah/53-5.htm">Isaiah 53:5,6</a> 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… <a href="/matthew/27-26.htm">Matthew 27:26</a> Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.<a href="/mark/15-15.htm">Mark 15:15</a> And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.<div class="vheading">Jump to Previous</div><a href="/hebrews/11-11.htm">Bare</a> <a href="/1_peter/2-20.htm">Bear</a> <a href="/james/3-6.htm">Body</a> <a href="/hebrews/13-13.htm">Bore</a> <a href="/2_timothy/3-6.htm">Burden</a> <a href="/james/1-14.htm">Carried</a> <a href="/hebrews/2-16.htm">Concerned</a> <a href="/1_peter/2-18.htm">Cross</a> <a href="/1_peter/1-24.htm">Dead</a> <a href="/hebrews/10-28.htm">Die</a> <a href="/hebrews/11-37.htm">Died</a> <a href="/hebrews/11-13.htm">Far</a> <a href="/james/5-16.htm">Healed</a> <a href="/1_peter/1-17.htm">Live</a> <a href="/1_peter/1-23.htm">New</a> <a href="/1_peter/2-12.htm">Order</a> <a href="/1_peter/2-23.htm">Righteous</a> <a href="/james/3-18.htm">Righteousness</a> <a href="/philemon/1-19.htm">Self</a> <a href="/1_peter/2-22.htm">Sin</a> <a href="/james/5-20.htm">Sins</a> <a href="/2_corinthians/11-24.htm">Stripes</a> <a href="/james/3-12.htm">Tree</a> <a href="/2_timothy/2-17.htm">Wounds</a><div class="vheading2">Jump to Next</div><a href="/2_peter/3-10.htm">Bare</a> <a href="/1_peter/4-16.htm">Bear</a> <a href="/1_peter/4-1.htm">Body</a> <a href="/3_john/1-3.htm">Bore</a> <a href="/revelation/2-24.htm">Burden</a> <a href="/1_peter/3-2.htm">Carried</a> <a href="/1_john/2-8.htm">Concerned</a> <a href="/revelation/11-8.htm">Cross</a> <a href="/1_peter/4-5.htm">Dead</a> <a href="/revelation/2-10.htm">Die</a> <a href="/1_peter/3-18.htm">Died</a> <a href="/1_peter/4-13.htm">Far</a> <a href="/revelation/13-3.htm">Healed</a> <a href="/1_peter/3-7.htm">Live</a> <a href="/1_peter/3-4.htm">New</a> <a href="/1_peter/3-7.htm">Order</a> <a href="/1_peter/3-12.htm">Righteous</a> <a href="/1_peter/3-14.htm">Righteousness</a> <a href="/1_peter/3-4.htm">Self</a> <a href="/1_peter/4-1.htm">Sin</a> <a href="/1_peter/3-18.htm">Sins</a> <a href="/genesis/30-37.htm">Stripes</a> <a href="/revelation/2-7.htm">Tree</a> <a href="/revelation/9-10.htm">Wounds</a><div class="vheading2">1 Peter 2</div>1. <a href="/1_peter/2-1.htm">He exhorts to put away wickedness;</a> 4. <a href="/1_peter/2-4.htm">showing that Christ is the foundation whereupon they are built.</a> 11. <a href="/1_peter/2-11.htm">He beseeches them also to abstain from sinful desires;</a> 13. <a href="/1_peter/2-13.htm">to be obedient to authorities;</a> 18. <a href="/1_peter/2-18.htm">and teaches servants how to obey their masters;</a> 20. <a href="/1_peter/2-20.htm">patiently suffering for well doing, after the example of Christ.</a> </div></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script>  <div id='div-gpt-ad-1529103594582-2'> </div>  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div>  <div id='div-gpt-ad-1529103594582-3'> </div>  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div>  <div align="center" id='div-gpt-ad-1531425649696-0'> </div> <script type="text/javascript"> </script> <script type="text/javascript" src="//pagead2.googlesyndication.com/pagead/show_ads.js"> </script> </div> </td></tr></table></div></div></div><div id="combox"><div class="padcom"><a name="commentary" id="commentary"></a><div class="vheading"><a href="/study/1_peter/2.htm">Berean Study Bible</a></div>He Himself This phrase emphasizes the personal and voluntary nature of Christ's sacrifice. In the Greek, "He Himself" (αὐτὸς) underscores that Jesus was not coerced or forced into His role as the Redeemer. It was a deliberate act of love and obedience to the Father. This highlights the personal involvement of Jesus in the salvation process, affirming His divinity and His willingness to fulfill the Father's plan.bore our sins The Greek word for "bore" (ἀνήνεγκεν) is a term used in the context of carrying a burden or offering a sacrifice. This reflects the Old Testament sacrificial system where sins were symbolically placed on a scapegoat or a sacrificial animal. Jesus, as the ultimate sacrificial Lamb, took upon Himself the sins of humanity, fulfilling the prophecies and typologies of the Old Testament sacrifices. This act signifies the transfer of our guilt onto Christ, who bore the weight of our sins on the cross.in His body The phrase "in His body" (ἐν τῷ σώματι αὐτοῦ) emphasizes the physical reality of Christ's suffering. It was not merely a spiritual or symbolic act; Jesus physically endured pain and death. This counters early heresies that denied the physical suffering of Christ. The incarnation, where God took on human flesh, is central to understanding the significance of Jesus' sacrifice. His bodily suffering underscores the reality of His humanity and the extent of His love.on the tree The term "tree" (ξύλον) is a reference to the cross, drawing from <a href="/deuteronomy/21-23.htm">Deuteronomy 21:23</a>, which states that anyone hung on a tree is under God's curse. By using this term, Peter connects Jesus' crucifixion to the curse of the law, indicating that Christ became a curse for us (<a href="/galatians/3-13.htm">Galatians 3:13</a>). This highlights the redemptive purpose of the cross, where Jesus took upon Himself the curse of sin, providing a way for humanity to be reconciled with God.so that we might die to sin The purpose of Christ's sacrifice is articulated here. The phrase "die to sin" (ἀπογενόμενοι ταῖς ἁμαρτίαις) suggests a decisive break from the power and penalty of sin. Through Christ's atoning work, believers are called to a new life, free from the dominion of sin. This reflects the transformative power of the Gospel, where believers are not only forgiven but also empowered to live righteously.and live to righteousness The Greek word for "live" (ζήσωμεν) indicates a continuous, active state of living. This new life is characterized by righteousness, a state of being in right relationship with God. Righteousness here is not merely moral behavior but a reflection of the believer's new identity in Christ. This transformation is made possible through the indwelling of the Holy Spirit, who enables believers to live according to God's will.By His stripes The term "stripes" (μώλωπι) refers to the wounds and scourging that Jesus endured before His crucifixion. This imagery is drawn from <a href="/isaiah/53-5.htm">Isaiah 53:5</a>, which prophesies the suffering of the Messiah. The physical suffering of Christ is directly linked to the healing and restoration of humanity. It is through His wounds that believers find spiritual healing and wholeness.you are healed The healing mentioned here (ἰάθητε) is comprehensive, encompassing spiritual, emotional, and ultimately physical restoration. While the immediate context emphasizes spiritual healing from sin, the broader biblical narrative assures believers of complete restoration in the eschaton. This promise of healing is a source of hope and encouragement, affirming the sufficiency of Christ's sacrifice for all aspects of human brokenness.<div class="vheading2"><a href="/commentaries/ellicott/1_peter/2.htm">Ellicott's Commentary for English Readers</a></div>(24) Who his own self.--This verse, like the "for you" in <a href="/1_peter/2-21.htm" title="For even hereunto were you called: because Christ also suffered for us, leaving us an example, that you should follow his steps:">1Peter 2:21</a>, is intended to make the readers feel the claims of gratitude, not to set before them another point in which Christ was to be imitated. But at the same time it serves to enforce still more strongly the two points already mentioned--i.e., sinlessness and suffering. So far was Christ from "doing sins," that He actually His own self bore ours, and in so doing endured the extremity of anguish "in His own body," so that He could sympathise with the corporal chastisements of these poor servants; and "on the tree," too, the wicked slave's death.Bare our sins . . . on the tree.--This brings us face to face with a great mystery; and to add to the difficulty of the interpretation, almost each word is capable of being taken in several different ways. Most modern scholars are agreed to reject "on the tree," in favour of the marginal "to," the proper meaning of the Greek preposition, when connected (as here) with the accusative, being what is expressed in colloquial English by the useful compound "on-to the tree." It is, however, not obligatory to see motion consciously intended in this preposition and accusative everywhere. It is used, for instance, <a href="/mark/4-38.htm" title="And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say to him, Master, care you not that we perish?">Mark 4:38</a>, of sleeping on the pillow; in <a href="/2_corinthians/3-15.htm" title="But even to this day, when Moses is read, the veil is on their heart.">2Corinthians 3:15</a>, of the veil resting upon their hearts; in <a href="/revelation/4-4.htm" title="And round about the throne were four and twenty seats: and on the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.">Revelation 4:4</a>, of the elders sitting upon their thrones. This word, then, will give us but little help to discover the meaning of the word translated "bare." (1) That verb means literally "to carry or take up," and is used thus in <a href="/matthew/17-1.htm" title="And after six days Jesus takes Peter, James, and John his brother, and brings them up into an high mountain apart,">Matthew 17:1</a>, <a href="/mark/9-2.htm" title="And after six days Jesus takes with him Peter, and James, and John, and leads them up into an high mountain apart by themselves: and he was transfigured before them.">Mark 9:2</a>, of taking the disciples up the Mount of Transfiguration; and in <a href="/luke/24-51.htm" title="And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.">Luke 24:51</a>, of Jesus being carried up into heaven: therefore Hammond, Grimm, and others would here understand it to be, "He carried our sins up with Him on-to the tree," there to expiate them by His death. (2) A much commoner meaning of the word is that which it bears in <a href="/1_peter/2-5.htm" title="You also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.">1Peter 2:5</a>, "to offer up" (so also in <a href="/hebrews/7-27.htm" title="Who needs not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.">Hebrews 7:27</a>; <a href="/hebrews/13-15.htm" title="By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.">Hebrews 13:15</a>; <a href="/james/2-21.htm" title="Was not Abraham our father justified by works, when he had offered Isaac his son on the altar?">James 2:21</a>). The substantive formed from it (Anaphora) is still the liturgical term for the sacrificial section of the Eucharistic service. This interpretation is somewhat tempting, because the very preposition here used, with the very same case, appears in <a href="/james/2-21.htm" title="Was not Abraham our father justified by works, when he had offered Isaac his son on the altar?">James 2:21</a>, and frequently in the Old Testament, together with our present verb, for "to offer up upon the altar." In this way it would be, "He offered up our sins in His own body on the altar of the cross." So Luther and others take it. This would be perfect, were it not for the strangeness of regarding the sins themselves as a sacrifice to be offered on the altar. The only way to make sense of it in that case would be to join very closely "our sins in His own body"--i.e., as contained and gathered up in His own sinless body, which might come to nearly the same thing as saying that He "offered up His own body laden with our sins" upon that altar. (3) Both these renderings, however, pass over the fact that St. Peter is referring to Isaiah 53. In the English version of that chapter, "hath borne," "shall bear," "bare," appears in <a href="/1_peter/2-4.htm" title="To whom coming, as to a living stone, disallowed indeed of men, but chosen of God, and precious,">1Peter 2:4</a>; <a href="/context/1_peter/2-11.htm" title="Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;">1Peter 2:11-12</a>, indifferently; but the Hebrew is not the same in each case, for in <a href="/1_peter/2-11.htm" title="Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;">1Peter 2:11</a> the word for "shall bear" is identical with that rightly rendered "carry" in <a href="/1_peter/2-4.htm" title="To whom coming, as to a living stone, disallowed indeed of men, but chosen of God, and precious,">1Peter 2:4</a>, and has not the same signification as that which appears as "to bear" in <a href="/1_peter/2-4.htm" title="To whom coming, as to a living stone, disallowed indeed of men, but chosen of God, and precious,">1Peter 2:4</a>; <a href="/1_peter/2-12.htm" title="Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.">1Peter 2:12</a>. The difference between these two Hebrew roots seems to be that the verb sabal in <a href="/1_peter/2-11.htm" title="Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;">1Peter 2:11</a> means "to carry," as a porter carries a load, or as our Lord carried His cross; while the verb nasa,' used in <a href="/1_peter/2-4.htm" title="To whom coming, as to a living stone, disallowed indeed of men, but chosen of God, and precious,">1Peter 2:4</a> and <a href="/1_peter/2-12.htm" title="Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.">1Peter 2:12</a>, means rather "to lift or raise," which might, of course, be the action preparatory to that other of "carrying." Now, the Greek word which we have here undoubtedly better represents nasa' than sabal, but the question is complicated by the fact that the LXX. uses it to express both alike in <a href="/context/1_peter/2-11.htm" title="Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;">1Peter 2:11-12</a>, observing at the same time the distinction between "iniquities" and "sin," while in <a href="/1_peter/2-4.htm" title="To whom coming, as to a living stone, disallowed indeed of men, but chosen of God, and precious,">1Peter 2:4</a> (where again it reads "our sins" instead of "our griefs") it adopts a simpler verb; and St. Peter's language here seems to be affected by all three passages. The expression "our sins" (which comes in so strangely with the use of "you" all round) seems a reminiscence of <a href="/1_peter/2-4.htm" title="To whom coming, as to a living stone, disallowed indeed of men, but chosen of God, and precious,">1Peter 2:4</a> (LXX.). The order in which the words occur is precisely the order of <a href="/1_peter/2-11.htm" title="Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;">1Peter 2:11</a>, and the tense points to <a href="/1_peter/2-12.htm" title="Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.">1Peter 2:12</a>, as well as the parallel use in <a href="/hebrews/9-28.htm" title="So Christ was once offered to bear the sins of many; and to them that look for him shall he appear the second time without sin to salvation.">Hebrews 9:28</a>, where the presence of the words "of many" proves that the writer was thinking of <a href="/1_peter/2-12.htm" title="Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.">1Peter 2:12</a>. We cannot say for certain, then, whether St. Peter meant to represent nasa' or sabal. We have some clue, however, to the way in which the Greek word was used, by finding it in <a href="/numbers/14-33.htm" title="And your children shall wander in the wilderness forty years, and bear your prostitutions, until your carcasses be wasted in the wilderness.">Numbers 14:33</a>, where the "whoredoms" of the fathers are said to be "borne" by their children (the Hebrew there being nasa'). Many instances in classical Greek lead to the conclusion that in such cases it implies something being laid or inflicted from without upon the person who "bears." Thus, in <a href="/numbers/14-33.htm" title="And your children shall wander in the wilderness forty years, and bear your prostitutions, until your carcasses be wasted in the wilderness.">Numbers 14:33</a>, it will be, "your children will have to bear your whoredoms," or, "will have laid upon them your whoredoms." In <a href="/hebrews/9-28.htm" title="So Christ was once offered to bear the sins of many; and to them that look for him shall he appear the second time without sin to salvation.">Hebrews 9:28</a> it will be, "Christ was once for all presented (at the altar), to have the sins of many laid upon Him." Here it will be, "Who His own self had our sins laid upon His body on the tree." Then comes a further question. The persons who hold the substitute theory of the Atonement assert that "our sins" here stands for "the punishment of our sins." This is, however, to use violence with words; we might with as good reason translate <a href="/1_peter/2-22.htm" title="Who did no sin, neither was guile found in his mouth:">1Peter 2:22</a>, "Who did, or performed, no punishment for sin." St. Peter asserts that Christ, in His boundless sympathy with fallen man, in His union with all mankind through the Incarnation whereby He became the second Adam, actually took, as His own, our sins, as well as everything else belonging to us. He was so identified with us, that in the great Psalm of the Messianic sacrifice, He calls them "My sins" (<a href="/psalms/40-12.htm" title="For innumerable evils have compassed me about: my iniquities have taken hold on me, so that I am not able to look up; they are more than the hairs of my head: therefore my heart fails me.">Psalm 40:12</a>), sinless as He was. (See St. Matthew's interpretation of the same thought, <a href="/matthew/8-17.htm" title="That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bore our sicknesses.">Matthew 8:17</a>.) . . . <div class="vheading2"><a href="/commentaries/pulpit/1_peter/2.htm">Pulpit Commentary</a></div>Verse 24. - Who his own self, bare our sins in his own body on the tree. St. Peter has thus far spoken of our Lord as our Example of patient endurance; but he seems to feel that, although this is the aspect of the Savior's sufferings most suitable to his present purpose, yet it is scarcely seemly to dwell upon that most momentous of all events, the death of Christ our Lord upon the cross, without mentioning its more solemn and awful import. A martyr may be an example of patient suffering; he cannot bear our sins. The apostle proceeds to unfold the contents of the ὑπὲρ ὑμῶν in ver. 21. The Lord died for us: but what is the meaning of the preposition? Was it that his example might stimulate us to imitate his patience and his holy courage? This is a true view, but, taken alone, it would be utterly inadequate. The death of the Son of God had a far deeper significance. The ὑπέρ used here and elsewhere is explained by the more precise ἀντί of <a href="/matthew/20-28.htm">Matthew 20:28</a>; <a href="/mark/10-45.htm">Mark 10:45</a>; <a href="/1_timothy/2-6.htm">1 Timothy 2:6</a>, in which last passage both propositions are combined. The Lord died, not only in our behalf, but in our stead. He gave "his life a ransom for many;" "he is the Propitiation for our sins." St. Peter exhibits here, with all possible emphasis, this vicarious aspect of the Savior's death. "He bore our sins himself." The pronoun is strongly emphatic; he bore them, though they were not his own. They were our sins, but he bore them - he alone; none other could bear that awful burden. He bare (ἀνήνεγκεν). The apostle is evidently quoting <a href="/isaiah/53-12.htm">Isaiah 53:12</a>, where the Hebrew verb is 锟絘nd the Septuagint Version is Καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκε; comp. vers. 4 and 11 (in ver. 11 there is another Hebrew verb) of the same chapter. In the Old Testament "to bear sins" or "iniquity" means to suffer the punishment of sin, whether one's own sin or the sin of others (see <a href="/leviticus/5-1.htm">Leviticus 5:1, 17</a>, and many similar passages). In the description of the ceremonial of the Day of Atonement in <a href="/leviticus/16.htm">Leviticus 16</a>. it is said (Ver. 22) that the scapegoat "shall bear upon him [the Hebrew is ; the Greek is λήψεται ὁ χίμαρος ἐφ ἑαυτῷ] all their iniquities unto a land not inhabited," where the scapegoat is represented as bearing the sins of the people and taking them away. Compare also the great saying of the Baptist, "Behold the Lamb of God. which taketh away the sin of the world!" where the Greek (ὁ αἴρων) may be rendered with equal exactness, "who beareth," or "who taketh away." The Lord took our sins away by taking them upon himself (comp. <a href="/matthew/8-17.htm">Matthew 8:17</a>). As Aaron put the sins of the people upon the head of the scapegoat (<a href="/leviticus/16-21.htm">Leviticus 16:21</a>), and the goat was to bear them upon him unto a land not inhabited, so the Lord laid on the blessed Savior the iniquity of us all, and he bare our sins in his own body on to the tree, and, there dying in our stead, took them away. He bare them on himself, as the scapegoat bare upon him the iniquities of Israel. It was this burden of sin which made his sacred body sweat great drops of blood in his awful agony. He bare them on to the tree (ἐπὶ τὸ ξύλον); he carried them thither, and there he expiated them (comp. <a href="/hebrews/9-28.htm">Hebrews 9:28</a>, "Christ was once offered to bear the sins of many," where the same Greek word is used - ἀνενεγκεῖν). Another interpretation takes ἀναφέρειν in its sacrificial sense, as in <a href="/hebrews/7-27.htm">Hebrews 7:27</a>, and regards the cross as the altar: "He bore our sins on to the altar of the cross." The Lord is both Priest and Victim, and the verb is used in the sacred writings both of the priest who offers the sacrifice and of the sacrifice which bears or takes away sin. But the sacrifice which the Lord offered up was himself, not our sins; therefore it seems best to understand ἀναφέρειν here rather of victim than of priest, as in <a href="/hebrews/9-28.htm">Hebrews 9:28</a> and the Greek Version of <a href="/isaiah/53-12.htm">Isaiah 53:12</a>. The thought of sacrifice was doubtless present to the apostle's mind, as it certainly was to the prophet's (see ver. 10 of <a href="/isaiah/53.htm">Isaiah 53</a>.). The word ξύλον is used for the cross twice in St. Peter's speeches in the Acts of the Apostles (<a href="/acts/5-30.htm">Acts 5:30</a>; <a href="/acts/10-39.htm">Acts 10:39</a>). It is also so used by St. Paul (<a href="/galatians/3-13.htm">Galatians 3:13</a>). That we, being dead to sins, should live unto righteousness. The Greek word ἀπογενόμενοι occurs nowhere else in the New Testament. Bengel understands it differently. He says that as γενέσθαι τινός means "to become the slave of some one," so ἀπογενέσθαι may mean to cease to be a slave. But this would require the genitive, not the dative, ταῖς ἁμαρτίαις; and the ordinary translation is more suitable to the following context. The word is several times used in Herodotus in the sense of "having died;" more literally, "having ceased to be." The tense (aorist) seems to point to a definite time, as the time of baptism (comp. <a href="/romans/6-2.htm">Romans 6:2, 11</a>; <a href="/galatians/2-19.htm">Galatians 2:19, 20</a>). Righteousness here is simply the opposite of sin - obedience, submission to the will of God. Bengel says, "Justitia tota una est; peccatum multiplex." By whose stripes ye were healed. The apostle is quoting the Septuagint rendering of <a href="/isaiah/53-5.htm">Isaiah 53:5</a>. The Greek μώλωψ means the mark or weal left on the flesh by a scourge (comp. Ecclus. 28:17, Πληγὴ μάστιγος ποιεῖ μώλωπας). The slaves, whom the apostle is addressing, might perhaps not infrequently be subjected to the scourge; he bids them remember the more dreadful flagellation which the Lord endured. They were to learn patience of him, and to remember to their comfort that those stripes which he, the holy Son of God, condescended to suffer are to them that believe healing and salvation. Faith in the crucified Savior lifts the Christian out of the sickness of sin into the health of righteousness. <a href="/commentaries/1_peter/2-24.htm">Parallel Commentaries ...</a> <a name="lexicon" id="lexicon"></a><div class="vheading">Greek</div>[He] ὃς (hos) Personal / Relative Pronoun - Nominative Masculine Singular <a href="/greek/strongs_3739.htm">Strong's 3739: </a> Who, which, what, that. Himself αὐτὸς (autos) Personal / Possessive Pronoun - Nominative Masculine 3rd Person Singular <a href="/greek/strongs_846.htm">Strong's 846: </a> He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons. bore ἀνήνεγκεν (anēnenken) Verb - Aorist Indicative Active - 3rd Person Singular <a href="/greek/strongs_399.htm">Strong's 399: </a> From ana and phero; to take up. our ἡμῶν (hēmōn) Personal / Possessive Pronoun - Genitive 1st Person Plural <a href="/greek/strongs_1473.htm">Strong's 1473: </a> I, the first-person pronoun. A primary pronoun of the first person I. sins ἁμαρτίας (hamartias) Noun - Accusative Feminine Plural <a href="/greek/strongs_266.htm">Strong's 266: </a> From hamartano; a sin. in ἐν (en) Preposition <a href="/greek/strongs_1722.htm">Strong's 1722: </a> In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc. His αὐτοῦ (autou) Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular <a href="/greek/strongs_846.htm">Strong's 846: </a> He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons. body σώματι (sōmati) Noun - Dative Neuter Singular <a href="/greek/strongs_4983.htm">Strong's 4983: </a> Body, flesh; the body of the Church. From sozo; the body, used in a very wide application, literally or figuratively. on ἐπὶ (epi) Preposition <a href="/greek/strongs_1909.htm">Strong's 1909: </a> On, to, against, on the basis of, at. the τὸ (to) Article - Accusative Neuter Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. tree, ξύλον (xylon) Noun - Accusative Neuter Singular <a href="/greek/strongs_3586.htm">Strong's 3586: </a> From another form of the base of xestes; timber; by implication, a stick, club or tree or other wooden article or substance. so that ἵνα (hina) Conjunction <a href="/greek/strongs_2443.htm">Strong's 2443: </a> In order that, so that. Probably from the same as the former part of heautou; in order that. we might die ἀπογενόμενοι (apogenomenoi) Verb - Aorist Participle Middle - Nominative Masculine Plural <a href="/greek/strongs_581.htm">Strong's 581: </a> To be away, be removed from, depart life, die. Past participle of a compound of apo and ginomai; absent, i.e. Deceased. to sin ἁμαρτίαις (hamartiais) Noun - Dative Feminine Plural <a href="/greek/strongs_266.htm">Strong's 266: </a> From hamartano; a sin. [and] live ζήσωμεν (zēsōmen) Verb - Aorist Subjunctive Active - 1st Person Plural <a href="/greek/strongs_2198.htm">Strong's 2198: </a> To live, be alive. A primary verb; to live. to righteousness. δικαιοσύνῃ (dikaiosynē) Noun - Dative Feminine Singular <a href="/greek/strongs_1343.htm">Strong's 1343: </a> From dikaios; equity; specially justification. “By [His] Οὗ (Hou) Personal / Relative Pronoun - Genitive Masculine Singular <a href="/greek/strongs_3739.htm">Strong's 3739: </a> Who, which, what, that. stripes μώλωπι (mōlōpi) Noun - Dative Masculine Singular <a href="/greek/strongs_3468.htm">Strong's 3468: </a> A bruise, stripe, left on the body by scourging. From molos and probably ops; a mole or blow-mark. you are healed.” ἰάθητε (iathēte) Verb - Aorist Indicative Passive - 2nd Person Plural <a href="/greek/strongs_2390.htm">Strong's 2390: </a> To heal, generally of the physical, sometimes of spiritual, disease. Middle voice of apparently a primary verb; to cure. <div class="vheading">Links</div><a href="/niv/1_peter/2-24.htm">1 Peter 2:24 NIV</a> <a href="/nlt/1_peter/2-24.htm">1 Peter 2:24 NLT</a> <a href="/esv/1_peter/2-24.htm">1 Peter 2:24 ESV</a> <a href="/nasb/1_peter/2-24.htm">1 Peter 2:24 NASB</a> <a href="/kjv/1_peter/2-24.htm">1 Peter 2:24 KJV</a> <a href="//bibleapps.com/1_peter/2-24.htm">1 Peter 2:24 BibleApps.com</a> <a href="//bibliaparalela.com/1_peter/2-24.htm">1 Peter 2:24 Biblia Paralela</a> <a href="//holybible.com.cn/1_peter/2-24.htm">1 Peter 2:24 Chinese Bible</a> <a href="//saintebible.com/1_peter/2-24.htm">1 Peter 2:24 French Bible</a> <a href="/catholic/1_peter/2-24.htm">1 Peter 2:24 Catholic Bible</a> <a href="/1_peter/2-24.htm">NT Letters: 1 Peter 2:24 Who his own self bore our sins (1 Pet. 1P iP i Pet) </a></div></div></td></tr></table></div><div id="left"><a href="/1_peter/2-23.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="1 Peter 2:23"><img src="/left.png" name="lft" border="0" alt="1 Peter 2:23" /></a></div><div id="right"><a href="/1_peter/2-25.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="1 Peter 2:25"><img src="/right.png" name="rght" border="0" alt="1 Peter 2:25" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div><div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>