The Meaning of 1 Timothy 1:13 Explained

1 Timothy 1:13

KJV: Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.

YLT: who before was speaking evil, and persecuting, and insulting, but I found kindness, because, being ignorant, I did it in unbelief,

Darby: who before was a blasphemer and persecutor, and an insolent overbearing man: but mercy was shewn me because I did it ignorantly, in unbelief.

ASV: though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief;

KJV Reverse Interlinear

Who  was  before  a blasphemer,  and  a persecutor,  and  injurious:  but  I obtained mercy,  because  I did  [it] ignorantly  in  unbelief. 

What does 1 Timothy 1:13 Mean?

Context Summary

1 Timothy 1:12-20 - An Example Of Christ's Long-Suffering
The Apostle breaks off into expressions of heartfelt thanks to God for the abounding grace which had overcome his former obstinacy and blindness. Only his ignorance could palliate his outrage and insult toward Christ, who was now the beloved object of his entire surrender. He had been a blasphemer against God, Acts 26:9-11; a persecutor towards his fellow-men, Galatians 1:13; injurious, insolent, full of overweening pride. He felt that he had been the chief of sinners, because he had sinned against more knowledge and opportunity than others. It is only when we see God, that we know ourselves and repent in dust and ashes. The Apostle, however, comforted himself in this at least, that through coming time the most hopeless and abandoned sinners would take heart as they considered his case. He was a sample of mercy, a specimen of what Christ could do, an outline sketch to be filled in. Believe on Christ. Faith rests on Christ as foundation. Peter and John use another preposition, toward, or into, i.e., they conceive of union with him, to which all else is preliminary. War the good warfare, that against sin. When men thrust away faith and a good conscience, they stab their pilot and make shipwreck. See 2 Timothy 2:17-18; 2 Timothy 4:14-15. [source]

Chapter Summary: 1 Timothy 1

1  Paul declares Timothy is faithful to the charge which was given him at his going to Macedonia
5  The right use and end of the law
11  Paul's calling to be an apostle;
20  and the disobedience or Hymenaeus and Alexander

Greek Commentary for 1 Timothy 1:13

Before [το προτερον]
Accusative of general reference of the articular comparative, “as to the former-time,” formerly, as in Galatians 4:13. [source]
Though I was [οντα]
Concessive participle agreeing with με — me Blasphemer (βλασπημον — blasphēmon). Old word either from βλαχ — blax (stupid) and πημη — phēmē speech, or from βλαπτω — blaptō to injure. Rare in N.T. but Paul uses βλασπημεω — blasphēmeō to blaspheme in Romans 2:24. Persecutor So far found only here. Probably made by Paul from διωκω — diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην — hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω — hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω — eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων — agnoōn). Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
Blasphemer [βλασπημον]
Old word either from βλαχ — blax (stupid) and πημη — phēmē speech, or from βλαπτω — blaptō to injure. Rare in N.T. but Paul uses βλασπημεω — blasphēmeō to blaspheme in Romans 2:24. [source]
Persecutor [διωκτης]
So far found only here. Probably made by Paul from διωκω — diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην — hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω — hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω — eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων — agnoōn). Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
Injurious [υβριστην]
Substantive, not adjective, “an insolent man.” Old word from υβριζω — hubrizō in N.T. only here and Romans 1:30. [source]
I obtained mercy [ελεητην]
First aorist passive indicative of ελεεω — eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων — agnoōn). Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
Ignorantly [αγνοων]
Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. [source]
In unbelief [εν απιστιαι]
See Romans 11:20, Romans 11:25. [source]
Blasphemer - persecutor - injurious [βλάσφημον - διώκτην - ὑβριστήν]
Neither βλάσφημος nor διώκτης is used by Paul. Βλάσφημος in Acts 7:11; 2 Peter 2:11; διώκτης N.T.o ὑβριστής in Romans 1:30only; often in lxx. See on blasphemy Mark 7:22, and comp. 1 Corinthians 10:30. Ὑβριστής is one whose insolence and contempt of others break forth in wanton and outrageous acts. Paul was ὑβριστής when he persecuted the church. He was ὑβρισθείς shamefullyentreated at Philippi (1 Thessalonians 2:2). Christ prophesies that the Son of man shall be shamefully entreated ( ὑβρισθήσεται , Luke 18:32). Similar regretful references of Paul to his former career appear in Acts 22:4; Galatians 1:13, Galatians 1:23. Such a passage may have occurred in some Pauline letters to which this writer had access, or it may be an imitation. [source]
I obtained mercy [ἠλεήθην]
Comp. 1 Timothy 1:16. In speaking of his conversion, Paul uses χάρις graceSee 1 Timothy 1:14, and the apostleship he speaks of himself as one who has obtained mercy ( ἠλεημένος ) of the Lord to be faithful. 1 Corinthians 7:25; comp. 2 Corinthians 4:1. [source]

Reverse Greek Commentary Search for 1 Timothy 1:13

Acts 22:4 I who []
, literally. This Way (ταυτην την οδον — tautēn tēn hodon). The very term used for Christianity by Luke concerning Paul‘s persecution (Acts 9:2), which see. Here it “avoids any irritating name for the Christian body” (Furneaux) by using this Jewish terminology. Unto the death Unto death, actual death of many as Acts 26:10 shows. Both men and women (ανδρας τε και γυναικας — andras te kai gunaikas). Paul felt ashamed of this fact and it was undoubtedly in his mind when he pictured his former state as “a blasphemer, and a persecutor, and injurious (1 Timothy 1:13), the first of sinners” (1 Timothy 1:15). But it showed the lengths to which Paul went in his zeal for Judaism. [source]
Acts 22:4 Unto the death [αχρι τανατου]
Unto death, actual death of many as Acts 26:10 shows. Both men and women (ανδρας τε και γυναικας — andras te kai gunaikas). Paul felt ashamed of this fact and it was undoubtedly in his mind when he pictured his former state as “a blasphemer, and a persecutor, and injurious (1 Timothy 1:13), the first of sinners” (1 Timothy 1:15). But it showed the lengths to which Paul went in his zeal for Judaism. [source]
Acts 22:4 Both men and women [ανδρας τε και γυναικας]
Paul felt ashamed of this fact and it was undoubtedly in his mind when he pictured his former state as “a blasphemer, and a persecutor, and injurious (1 Timothy 1:13), the first of sinners” (1 Timothy 1:15). But it showed the lengths to which Paul went in his zeal for Judaism. [source]
Acts 23:1 I have lived before God [πεπολιτευμαι τωι τεωι]
Perfect middle indicative of πολιτευω — politeuō old verb to manage affairs of city God This claim seems to lack tact, but for brevity‘s sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1 Timothy 1:13-16). But that depends on one‘s interpretation of “good conscience.” The word συνειδησις — suneidēsis is literally “joint-knowledge” in Greek, Latin (conscientia) and English “conscience” from the Latin. It is a late word from συνοιδα — sunoida to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one‘s own thoughts (Hebrews 10:2), or of one‘s own self, then consciousness of the distinction between right and wrong (Romans 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1 Corinthians 8:7, 1 Corinthians 8:10; 1 Peter 2:19). The conscience can be contaminated (Hebrews 10:22, evil πονηρας — ponērās). All this and more must be borne in mind in trying to understand Paul‘s description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1 Timothy 1:13-16). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no “apologies” (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God‘s commonwealth. He had the consolation of a good conscience (1 Peter 3:16). The word does not occur in the Gospels and chiefly in Paul‘s Epistles, but we see it at work in John 8:9 (the interpolation 7:53-8:11). [source]
Acts 23:1 In all good conscience unto this day [πασηι συνειδησει αγατηι αχρι ταυτης της ημερας]
This claim seems to lack tact, but for brevity‘s sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1 Timothy 1:13-16). But that depends on one‘s interpretation of “good conscience.” The word συνειδησις — suneidēsis is literally “joint-knowledge” in Greek, Latin (conscientia) and English “conscience” from the Latin. It is a late word from συνοιδα — sunoida to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one‘s own thoughts (Hebrews 10:2), or of one‘s own self, then consciousness of the distinction between right and wrong (Romans 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1 Corinthians 8:7, 1 Corinthians 8:10; 1 Peter 2:19). The conscience can be contaminated (Hebrews 10:22, evil πονηρας — ponērās). All this and more must be borne in mind in trying to understand Paul‘s description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1 Timothy 1:13-16). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no “apologies” (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God‘s commonwealth. He had the consolation of a good conscience (1 Peter 3:16). The word does not occur in the Gospels and chiefly in Paul‘s Epistles, but we see it at work in John 8:9 (the interpolation 7:53-8:11). [source]
Romans 1:30 Insolent [υβριστας]
Old word for agent from υβριζω — hubrizō to give insult to, here alone in N.T. save 1 Timothy 1:13. [source]
Romans 1:30 Whisperers [πσιτυριστας]
Old word from πσιτυριζω — psithurizō to speak into the ear, to speak secretly, an onomatopoetic word like πσιτυρισμος — psithurismos (2 Corinthians 12:20) and only here in N.T. Backbiters (καταλαλους — katalalous). Found nowhere else except in Hermas, compound like καταλαλεω — katalaleō to talk back (James 4:11), and καταλαλια — katalalia talking back (2 Corinthians 12:20), talkers back whether secretly or openly. Hateful to God Old word from τεος — theos and στυγεω — stugeō All the ancient examples take it in the passive sense and so probably here. So στυγητος — stugētos (Titus 3:13). Vulgate has deo odibiles. Insolent (υβριστας — hubristas). Old word for agent from υβριζω — hubrizō to give insult to, here alone in N.T. save 1 Timothy 1:13. Haughty From υπερ — huper and παινομαι — phainomai to appear above others, arrogant in thought and conduct, “stuck up.” Boastful (αλαζονας — alazonas). From αλη — alē wandering. Empty pretenders, swaggerers, braggarts. Inventors of evil things Inventors of new forms of vice as Nero was. Tacitus (Ann. IV. ii) describes Sejanus as facinorum omnium repertor and Virgil (Aen. ii. 163) scelerum inventor. Disobedient to parents (γονευσιν απειτεις — goneusin apeitheis). Cf. 1 Timothy 1:9; 2 Timothy 3:2. An ancient and a modern trait. [source]
Romans 1:30 Hateful to God [τεοστυγεις]
Old word from τεος — theos and στυγεω — stugeō All the ancient examples take it in the passive sense and so probably here. So στυγητος — stugētos (Titus 3:13). Vulgate has deo odibiles. Insolent (υβριστας — hubristas). Old word for agent from υβριζω — hubrizō to give insult to, here alone in N.T. save 1 Timothy 1:13. Haughty From υπερ — huper and παινομαι — phainomai to appear above others, arrogant in thought and conduct, “stuck up.” Boastful (αλαζονας — alazonas). From αλη — alē wandering. Empty pretenders, swaggerers, braggarts. Inventors of evil things Inventors of new forms of vice as Nero was. Tacitus (Ann. IV. ii) describes Sejanus as facinorum omnium repertor and Virgil (Aen. ii. 163) scelerum inventor. Disobedient to parents (γονευσιν απειτεις — goneusin apeitheis). Cf. 1 Timothy 1:9; 2 Timothy 3:2. An ancient and a modern trait. [source]
Galatians 4:13 At the first [τὸ πρότερον]
Either generally, at an earlier time than the present (as John 6:62; John 9:8; 1 Timothy 1:13), or the first time (as Hebrews 7:27). Here in the latter sense. Paul had visited the Galatians twice before he wrote this letter. [source]
2 Timothy 3:2 Blasphemers [βλάσφημοι]
See on 1 Timothy 1:13. Better, railers. See also on, βλασφημία blasphemy Mark 7:22. [source]
2 Timothy 3:2 Lovers of money [αλαζονες]
Old compound adjective, in N.T. only here and Luke 16:14. See note on 1 Timothy 6:10. Boastful (υπερηπανοι — alazones). Old word for empty pretender, in N.T. only here and Romans 1:30. Haughty See also Romans 1:30 for this old word. Railers (γονευσιν απειτεις — blasphēmoi). See note on 1 Timothy 1:13. Disobedient to parents See note on Romans 1:30. Unthankful (ανοσιοι — acharistoi). Old word, in N.T. only here and Luke 6:35. Unholy See note on 1 Timothy 1:9. Without natural affection (astorgoi). See note on Romans 1:31. [source]
2 Timothy 3:2 Haughty [βλασπημοι]
See also Romans 1:30 for this old word. Railers (γονευσιν απειτεις — blasphēmoi). See note on 1 Timothy 1:13. Disobedient to parents See note on Romans 1:30. Unthankful (ανοσιοι — acharistoi). Old word, in N.T. only here and Luke 6:35. Unholy See note on 1 Timothy 1:9. Without natural affection (astorgoi). See note on Romans 1:31. [source]
2 Timothy 3:2 Railers [γονευσιν απειτεις]
See note on 1 Timothy 1:13. [source]
James 2:7 The honourable name [το καλον ονομα]
“The beautiful name.”By the which ye were called (το επικλητεν επ υμας — to epiklēthen eph' humās). “The one called upon you” (first aorist passive articular participle of επικαλεω — epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]
James 2:7 By the which ye were called [το επικλητεν επ υμας]
“The one called upon you” (first aorist passive articular participle of επικαλεω — epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]

What do the individual words in 1 Timothy 1:13 mean?

- formerly being a blasphemer and a persecutor insolent but I was shown mercy because being ignorant I did [it] in unbelief
τὸ πρότερον ὄντα βλάσφημον καὶ διώκτην ὑβριστήν ἀλλὰ ἠλεήθην ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ

τὸ  - 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
πρότερον  formerly 
Parse: Adverb, Comparative
Root: πρότερος  
Sense: before, prior.
ὄντα  being 
Parse: Verb, Present Participle Active, Accusative Masculine Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
βλάσφημον  a  blasphemer 
Parse: Adjective, Accusative Masculine Singular
Root: βλάσφημος  
Sense: speaking evil, slanderous, reproachful, railing, abusive.
διώκτην  a  persecutor 
Parse: Noun, Accusative Masculine Singular
Root: διώκτης  
Sense: persecutor.
ὑβριστήν  insolent 
Parse: Noun, Accusative Masculine Singular
Root: ὑβριστής  
Sense: an insolent man.
ἠλεήθην  I  was  shown  mercy 
Parse: Verb, Aorist Indicative Passive, 1st Person Singular
Root: ἐλεέω 
Sense: to have mercy on.
ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
ἀγνοῶν  being  ignorant 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: ἀγνοέω  
Sense: to be ignorant, not to know.
ἐποίησα  I  did  [it] 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: ποιέω  
Sense: to make.
ἀπιστίᾳ  unbelief 
Parse: Noun, Dative Feminine Singular
Root: ἀπιστία 
Sense: unfaithfulness, faithless.