1 Peter 2:21 introduces Christ's suffering as an example—Peter then explains in v24 the atoning purpose behind that example.

In 1 Peter 4:2, the same call to live for God's will rather than passions echoes the 'live to righteousness' from Christ's bearing sins.

1 Peter 4:1 applies Christ's suffering to believers' call to cease from sin, continuing the theme from 2:24 of dying to sin.

In Romans 6:2, Paul asks how those who died to sin can live in it — directly reflecting the death to sin that Christ's bearing sins accomplishes.

In John 19:1, the flogging is mentioned — this is the direct source of the wounds that heal.

Acts 5:30 states Jesus was hanged on a tree, using the same phrase as Peter to describe crucifixion.

Acts 10:39 also says they put Jesus to death by hanging him on a tree, echoing Peter's wording.

Galatians 3:13 explicitly says Christ became a curse by hanging on a tree, directly linking to Peter's sin-bearing on the tree.

Acts 13:29 mentions taking Jesus down from the tree, confirming the crucifixion as a hanging on a tree.

John 1:29 identifies Jesus as the Lamb who takes away sin, directly paralleling Peter's statement that Christ bore our sins.

Philippians 1:11 mentions 'fruit of righteousness that comes through Jesus Christ'—echoes living to righteousness through his sacrifice.

In Colossians 3:3, you have died and your life is hidden with Christ — the same death and hidden life resulting from Christ's work.

Luke 1:75 directly parallels 'live to righteousness' with serving God in holiness and righteousness—the goal of deliverance.

In Mark 15:15, the flogging and crucifixion are described — the very suffering that brings healing.

In Matthew 27:26, the flogging that produced the wounds is recorded — the historical reality behind the healing in 1 Peter.

Matthew 8:17 quotes Isaiah 53:4 about Christ bearing diseases, linking to Peter's 'by his wounds you are healed' as fulfillment of the same prophecy.

In Romans 6:7, dying to sin brings freedom from sin — the same liberation that results from Christ's bearing sins in 1 Peter 2:24.

Hebrews 9:28 says Christ was offered once to bear sins of many, reinforcing Peter's claim that he bore our sins on the tree.

Isaiah 53:11 says the servant will bear iniquities and make many righteous, parallel to 1 Peter 2:24's 'by his wounds you have been healed.'

In Isaiah 53:6, the same substitutionary atonement is prophesied — the Lord laying our iniquity on the Suffering Servant.

Isaiah 53:5 is the source of 'by his wounds we are healed'—directly quoted in 1 Peter 2:24.

Isaiah 53:4-6 prophesies the servant bearing our sins and iniquities, directly fulfilled in Christ bearing sins on the tree.

In Romans 6:11, believers are to consider themselves dead to sin and alive to God — a direct application of the death and life from 1 Peter 2:24.

Romans 6:22 says set free from sin leads to sanctification—same pattern of death to sin and fruit of righteousness.

Leviticus 16:22 has the scapegoat bearing the people's iniquities, foreshadowing Christ bearing our sins in His body.

Romans 6:16 contrasts slavery to sin vs. obedience to righteousness—directly mirrors dying to sin and living to righteousness.

Romans 8:3 reveals God condemned sin by sending His Son as a sin offering — the atoning work Peter references.

1 Thessalonians 5:10 states Christ died for us so we may live with him—the same purpose as dying to sins and living for righteousness.

1 Corinthians 15:3 states Christ died for our sins according to Scriptures — the gospel core Peter affirms.

Galatians 1:4 echoes Christ gave Himself for our sins to rescue us from this evil age.

Galatians 2:19 parallels: 'died to the law to live for God' — same pattern as dying to sins to live for righteousness.

Ephesians 1:7 describes redemption through Christ's blood and forgiveness of sins—the same atoning work Peter points to.

Leviticus 10:17 states the sin offering 'bears the iniquity of the congregation'—a clear type of Christ who bears our sins. Strong typology.

1 Timothy 2:6 says Christ gave himself as a ransom for all—the substitutionary atonement Peter describes as bearing our sins.

Hebrews 9:14 says Christ's blood cleanses our conscience to serve God—the cleansing from sins Peter connects to his wounds.

Hebrews 9:26 says Christ appeared to do away with sin by his sacrifice—the same removal of sin Peter speaks of.

1 John 3:5 states Christ appeared to take away our sins—identically the work Peter describes as bearing sins on the tree.

1 John 3:16 shows Christ's sacrificial death as the ultimate model of love, deepening the meaning of 'bore our sins' as an act of love.

1 John 4:10 defines love as God sending His Son as propitiation for sins—directly parallel to Christ bearing our sins in His body.

Luke 22:19 records Jesus saying his body is given for you, directly parallel to Peter's statement of Christ bearing our sins.

In Genesis 22:6, Isaac carries the wood for sacrifice — a type of Christ bearing the cross and our sins.

2 Samuel 24:17 shows David offering to take punishment for the people's sin—a type of Christ bearing our sins.

Isaiah 53:10 explicitly portrays the Servant crushed as a guilt offering, directly prefiguring Christ bearing sins in His body on the tree.

Ezekiel 4:4 shows the prophet bearing Israel's sin symbolically, prefiguring Christ actually bearing sin in His body on the cross.

Ezekiel 18:20 teaches individual responsibility for sin, contrasting with Christ bearing the sins of others as described in 1 Peter.

Daniel 9:26 predicts the Anointed One will be put to death, which 1 Peter identifies as the death where Christ bore our sins.

Mark 15:24 recounts the crucifixion, the very event Peter refers to as Christ bearing our sins on the tree.

Romans 6:13 echoes the call to offer ourselves to God as instruments of righteousness, having died to sin.

Luke 23:33 describes the crucifixion at Golgotha, the historical context for Peter's theological claim about the cross.

John 10:11 presents Jesus as the good shepherd laying down his life for the sheep, matching Peter's depiction of sacrificial death.

John 10:15 repeats Jesus' willingness to lay down his life for the sheep, reinforcing the atoning theme Peter emphasizes.

John 11:51 records Caiaphas' unwitting prophecy that Jesus would die for the nation, foreshadowing the atonement Peter affirms.

John 12:32 speaks of Christ lifted up to draw all people, linking to Peter's depiction of the cross as the means of healing.

Romans 4:25 directly states Christ was delivered for our sins and raised for our justification — the same atonement and its outcome.

Zechariah 13:7 speaks of striking the shepherd, connecting to Christ's suffering, while 1 Peter emphasizes healing from His wounds.

Philippians 2:8 highlights Christ's obedient death on the cross—the very event that bore our sins.

In Malachi 4:2, the Messiah brings healing in his rays — the same healing accomplished through Christ's wounds in 1 Peter.

Romans 4:8 shows the blessed result of sins not being counted — accomplished by Christ bearing our sins.

Deuteronomy 21:22 prescribes hanging a criminal on a tree, providing the OT background for the 'tree' imagery Peter uses for the cross.

In Colossians 2:20, dying with Christ means being dead to worldly principles — echoes the death to sin, though different focus.

Galatians 2:16 emphasizes justification by faith in Christ — the basis is Christ's atoning work.

Hebrews 12:2 focuses on Jesus enduring the cross—the very means by which he bore our sins and achieved victory.

In Romans 7:6, dying to the law frees us to serve in the Spirit — similar principle of dying to something to live for God, but object differs.

Numbers 18:1 assigns priests to bear iniquity of the sanctuary—a type of Christ as high priest bearing our sins.

Romans 7:4 parallels: through Christ's body we died to the law to belong to the risen Christ and bear fruit.