1 Peter 2:24 → Deuteronomy 21:22-23

"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'" (1 Peter 2:24). This single clause is a composite allusion — two OT donors fused, and neither should be forced to carry the whole. The verb is Isaiah's: ἀναφέρω (G399), "to bear," is exactly the LXX's verb for the Servant in Isaiah 53:11 ("their sins he shall bear") and 53:12 ("he himself the sins of many bore") — the Isaianic sin-bearing side is documented in this pair's siblings 1 Pet 2:24 → Isa 53:5 and 1 Pet 2:24-25 → Isa 53:6. But the location is Deuteronomy's: ἐπὶ τὸ ξύλον, "on the tree" (ξύλον, G3586), is not Isaiah's vocabulary at all — Isaiah 53 has no tree — it is the LXX rendering of Deuteronomy 21:22-23, where the executed man is hung ἐπὶ ξύλου and "anyone who is hung on a tree is under God's curse." Peter had σταυρός available and chose ξύλον, the same Deuteronomic choice he makes in preaching (Acts 5:30; 10:39): the apostolic kerygma's settled term for the cross is the curse-statute's word. The fusion is the theology: Isaiah supplies what was borne (our sins, vicariously) and Deuteronomy supplies where and under what verdict (on the tree, under God's declared curse) — sin-bearing and curse-bearing identified as one act in one clause, the integration Paul argues at length in Galatians 3:13 compressed by Peter into a single prepositional phrase. Deuteronomy's statute knew only the guilty on the tree, their own sin worthy of death; here the innocent One hangs with sins not His own, and the purpose-clause turns the curse to grace — so that we might die to sin and live to righteousness. The category God opened in Moses' law waited fourteen centuries for the One willing to enter it carrying our load; and the healed of the final clause are those who look at the Man on the tree and see, not one accursed and abhorrent, but the Beloved who wanted their healing more than His own life.