1 Peter 1:21

διʼ ὑμᾶς, for the sake of you Gentiles, i.e., ἵνα ὑμᾶς προσαγάγῃ τῷ θεῷ, 1 Peter 3:18. The resurrection of Jesus and His glorification are the basis of their faith in God and inspire not merely faith but hope. διʼ αὐτοῦ. Compare for form Acts 3:16, ἡ πίστις ἡ διʼ αὐτοῦ and for thought Romans 5:2; Ephesians 2:18 πιστοὺς εἰς θεόν. This construction occurs not infrequently in the Bezan text and is simply equivalent to π. with the Dative (Acts 16:15) corresponding to נאמן ל֙. But π. keeping construction has changed its meaning. Already it is semi-technical = believing, sc. in Jesus and here πίστιν … εἰς θεόν follows immediately. So the verb πιστεύοντας is a true gloss; the addition of εἰς θεόν corrects the common conception of faith, which ultimately gave rise to a distinction between belief in Christ and belief in God. δόξαν αὐτῷ δόντα, so e.g., the prophecy (Isaiah 52:13) ὁ παῖς μου … δοξασθήσεται σφόδρα was fulfilled when the lame man was healed by St. Peter and St. John; ὁ θεὸς Ἁβραὰμ … ἐδόξασεν τὸν παῖδα αὐτοῦ Ἰησοῦν (Acts 3:13). But the glory is primarily and generally the glorious resurrection and ascension, in which state Jesus sent the Holy Spirit (ἦν τὸ πνεῦμα ὅτι οὔπω ἐδοξάσθη, John). ὥστε … θεόν. καὶ ἐλπίδα may be part of the subject of εἶναι εἰς θεόν, so that your faith and hope are in God, or predicate so that your faith is also hope in God. In either case ἐλπίς is rather confidence than hope, in accordance with LXX usage (= בטחה), and supplies an adequate climax patient faith leads up to the appropriation of the Hope of Israel.