1st Peter Chapter 2 verse 10 Holy Bible

ASV 1stPeter 2:10

who in time past were no people, but now are the people of God: who had not obtained mercy, but now have obtained mercy.
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BBE 1stPeter 2:10

In the past you were not a people, but now you are the people of God; then there was no mercy for you, but now mercy has been given to you.
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DARBY 1stPeter 2:10

who once [were] not a people, but now God's people; who were not enjoying mercy, but now have found mercy.
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KJV 1stPeter 2:10

Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.
read chapter 2 in KJV

WBT 1stPeter 2:10


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WEB 1stPeter 2:10

who in time past were no people, but now are God's people, who had not obtained mercy, but now have obtained mercy.
read chapter 2 in WEB

YLT 1stPeter 2:10

who `were' once not a people, and `are' now the people of God; who had not found kindness, and now have found kindness.
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1st Peter 2 : 10 Bible Verse Songs

Pulpit Commentary

Pulpit CommentaryVerse 10. - Which in time past were not a people, but are now the people of God. St. Peter quotes the prophecy of Hosea (Hosea 2:23), as St. Paul also does in Romans 9:25, 26. And as St. Paul applies the prophet's words (said originally of the Jews) to the Christian Church, to those called "not of the Jews only, but also of the Gentiles," so apparently does St. Peter here. They were not a people; "Ne populus quidem," says Bengel, "nedum Dei populus." It is the calling of God which gives a unity to the Church gathered out of all races and all lands, and makes it the people of God. Which had not obtained mercy, but now have obtained mercy. The aorist participle, ἐεληθέντες, implies that that mercy had been obtained at a definite time, at their conversion.

Ellicott's Commentary

Ellicott's Commentary for English Readers(10) Which in time past were not a people.--Here at last, say some, we have a distinct proof that the Epistle was written to the Gentiles only, or, at least, to churches which contained a very small proportion of Jews. Such, however, is by no means the case; in fact, the opposite. We have here an emphasised adaptation of Hosea 2:23, "And I will have mercy upon Lo-ruhamah, and I will say to Lo-ammi, 'Thou art Animi,' i.e., My people." Now who were Lo-ruhamah and Lo-ammi? Types of Israel left unpitied, and rejected from their covenant with God. And this unpitied and rejected Israel, after being "scattered," or sown, all over the earth, was to be restored again to favour, together with the increment of the Gentiles who joined, it as the result of the "sowing." St. Peter means, then, that in his Hebrew readers and the brethren from among the Gentiles, who by the gospel of St. Paul had adhered to them, this promise given by Hosea had found its fulfilment. But, as usual, the quotation demands a more searching scrutiny of the context from which it is taken. The name Diaspora, or Dispersion, by which St. Peter, in 1Peter 1:1, designates those to whom he writes, was applied to themselves by the Jews in direct allusion (as seems probable) to the name Jezreel, or God will scatter, in Hosea 1:4. Now mark that St. Peter does not say "which in time past were not God's people," but "were not a people." This was the effect of the dispersion, or "scattering." Though each Jew of the dispersion retained, and still retains, in isolation, his national characteristics and aspirations, yet their unity--that which made them a "people"--was, and is, for the time broken. The Hebrews had not only ceased to be in covenant as "God's people," but had ceased to be "a people" at all. But in Christ, that very "scattering" becomes a "sowing" (Hosea 2:23), for the name Jezreel means both equally; their very dispersion becomes the means of their multiplication by union with the Gentiles in Christ, and thus spiritually they recover the lost unity, and become once more a solid and well-governed confederation, i.e., "a people," and that "the people of God." (See John 11:52, and Dr. Pusey's notes on Hosea.) It is a mistake to take St. Paul's quotation of this passage in Romans 9:26, as if it referred solely to the Gentiles; for he expressly affirms that the title "My people" belongs to neither section exclusively, but to both in reunion--"us whom He called, not only of the Jews, but also of the Gentiles." . . .