For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end;

For we write no other things to you than what you have read and known. And I hope that you shall know unto the end:

For we do not write other things to you but what ye well know and recognise; and I hope that ye will recognise to the end,

For we write none other things unto you, than what ye read or even acknowledge, and I hope ye will acknowledge unto the end:

For we write no other things to you, than what ye read or acknowledge; and I trust ye will acknowledge even to the end;

for no other things do we write to you, but what ye either do read or also acknowledge, and I hope that also unto the end ye shall acknowledge,

For we are writing to you nothing different from what we have written before, or from what indeed you already recognize as truth and will, I trust, recognize as such to the very end;

For in our letters we say no other things to you, but those which you are reading, and to which you give agreement, and, it is my hope, will go on doing so to the end:

For we write no other things to you, than what you read or even acknowledge, and I hope you will fully acknowledge;

For we write nothing else to you other than what you have read and understood. And I hope that you will continue to understand, even unto the end.

We never write anything to you other than what you will acknowledge to the very end –

For we write no other things Here he indirectly reproves the false apostles, who recommended themselves by immoderate boastings, while they had little or no ground for it; and at the same time he obviates calumnies, in order that no one may object, that he claims for himself more than is his due. He says, therefore, that he does not in words boast of anything that he is not prepared to make good by deeds, and that, too, from the testimony of the Corinthians. The ambiguity, however, of the words, has given occasion for this passage being misinterpreted. Anaginoskein, among the Greeks, signifies sometimes to read, and at other times to recognize. Epiginoskein sometimes signifies to discover, while at other times it means what the Latins properly express by the verb agnoscere, to own, as among lawyers the phrase is used to own a child, [1] as Budaeus also has observed. In this way epiginoskein means more than anaginoskein For we say that a person recognises a thing, that is, that being silently convinced of it in his judgment, he perceives it to be true, while at the same time he does not acknowledge it, or, in other words, cordially intimate his assent to it. Let us now examine Paul's words. Some read thus -- We write no other things than what ye read and acknowledge, which it is very manifest is exceedingly lifeless, not to say senseless. For as to Ambrose's qualifying the statement in this way -- You not only read, but also acknowledge, there is no one that does not perceive that it is quite foreign to the import of the words. And the meaning that I have stated is plain, and hangs together naturally, and, up to this point, there is nothing to prevent readers from understanding it, were it not that they have had their eyes shut, from being misled by the different meanings of the word. The sum is this -- that Paul declares, that he brings forward no other things than what were known and perceived by the Corinthians -- nay more, things as to which they would bear him witness. The first term employed is recognoscere, (to recognize,) which is applicable, when persons are convinced from experience that matters are so. The second is agnoscere, (to acknowledge,) meaning that they give their assent to the truth. [2] And, I hope, will acknowledge even to the end. As the Corinthians had not yet perfectly returned to a sound mind, so as to be prepared to weigh his fidelity in a just and even balance, [3] but at the same time had begun to abate somewhat of their perverse and malignant judgment respecting him, he intimates, that he hopes better as to the future. "You have already," says he, "to some extent acknowledged me. I hope that you will acknowledge more and more what I have been among you, and in what manner I have conducted myself." [4] From this it appears more clearly what he meant by the word epiginoskein. (acknowledge [5] ) Now this relates to a season of repentance, for they had at the beginning acknowledged him fully and thoroughly; afterwards their right judgment had been beclouded [6] by unfair statements, but they had at length begun to return in part to a sound mind.

Footnotes

1 - "Ce que disons Auouer: comme on dira Auouer vn enfant;" -- "What we express by the verb to own, as when you speak of owning a child."

2 - The word asnaginoskete, "properly means to know accurately, to distinguish. It is probably used here in the sense of knowing accurately or surely, of recognizing from their former acquaintance with him." 'Epiginoskein "here means that they would fully recognize, or know entirely to their satisfaction, that the sentiments which he here expressed were such as accorded with his general manner of life." -- Barnes. Dr. Bloomfield, who approves of the view taken by Calvin of the meaning of the verb anaginoskete, remarks, that the word is employed in the same sense by Xenophon. Anab., 5:8, 6, as well as elsewhere in the Classical writers. -- Ed.

3 - "C'est à dire, pour en iuger droitement;" -- "That is to say, to judge of it aright."

4 - "Que vous cognoistrez de plus en plus comme i'ay conversé entre vous, et comme ie m'y suis gouuerné, et ainsi auouërez ce que maintenant i'en di;" -- "That you will acknowledge more and more how I have conducted myself among you, and how I have regulated myself, and thus you will assent to what I now say."

5 - "Que c'est qu'il a entendu par le dernier des deux mots desquels nous auons parler, lequel nous auons traduit Auouer;" -- "What it was that he meant by the last of the two words of which we have spoken, which we have rendered -- Acknowledge.

6 - "Obscurci et abbastardi en eux par les propos obliques des faux -- Apostres et autres malins;" -- "Obscured and corrupted by the unfair statements of the false Apostles, and other malicious persons."

For we write none other things - There has been much variety in the interpretation of this passage; and much difficulty felt in determining what it means. The sense seems to me to be this. Paul had just declared that he had been actuated by pure intentions and by entire sincerity, and had in all things been influenced by the grace of God. This he had shown everywhere, but more particularly among them at Corinth. That they fully knew. In making this affirmation they had full evidence from what they had known of him in former times that such had been his course of life; and he trusted that they would be able to acknowledge the same thing to the end, and that they would never have any occasion to form a different opinion of him. It will be recollected that it is probable that some at Corinth had charged him with insincerity; and some had accused him of fickleness in having promised to come to Corinth and then changing his mind, or had charged him with never having intended to come to them.
His object in this verse is to refute such slanders, and he says, therefore, that all that he affirmed in his writings about the sincerity and simplicity of his aims, were such as they knew from their past acquaintance with him to be true; and that they knew that he was a man who would keep his promises. It is an instance of a minister who was able to appeal to the people among whom he had lived and labored in regard to the general sincerity and uprightness of his character - such an appeal as every minister ought to be able to make to refute all slanders; and such as he will be able to make successfully, if his life, like that of Paul, is such as to warrant it. Such seems to me to be the sense of the passage. Beza, however, renders it," I write no other things than what ye read, or may understand," and so Rosenmuller, Wetstein, Macknight, and some others interpret it; and they explain it as meaning, "I write nothing secretly, nothing ambiguously, but I express myself clearly, openly, plainly, so that I may be read and understood by all."
Macknight supposes that they had charged him with using ambiguous language, that he might afterward interpret it to suit his own purpose. The objection to this is, that Paul never adverts to the obscurity or perspicuity of his own language. It was his conduct that was the main subject on which he was writing, and the connection seems to demand that we understand him as affirming that they had abundant evidence that what he affirmed of his simplicity of aim, and integrity of life, was true. Than what ye read (ἀναγινώσκετε anaginōskete). This word properly means to know accurately; to distinguish; and in the New Testament usually to know by reading. Doddridge remarks, that the word is ambiguous, and may signify either to acknowledge, to know, or to read. He regards it as used here in the sense of knowing. It is probably used here in the sense of knowing accurately, or surely; of recognizing from their former acquaintance with him. They would see that the sentiments which he now expressed were such as accorded with his character and uniform course of life. "Or acknowledge" (ἐπιγινώσκετε epiginōskete). The preposition ἐπί epi in composition here is intensive, and the word denotes to know fully; to receive full knowledge of; to know well; or to recognize. It here means that they would fully recognize, or know entirely to their satisfaction, that the sentiments which he here expressed were such as accorded with his general manner of life. From what they knew of him, they could not but admit that he had been influenced by the principles stated.
And I trust ye shall acknowledge - I trust that my conduct will be such as to convince you always that I am actuated by such principles. I trust you will never witness any departure from them - the language of a man of settled principle, and of fixed aims and honesty of life. An honest man can always use such language respecting himself.
Even to the end - To the end of life; always. "We trust that you will never have occasion to think dishonorably of us; or to reflect on any inconsistency in our behavior" - Doddridge.

Than what ye read - Viz. In the first epistle which he had sent them.
Or acknowledge - To be the truth of God; and which he hoped they would continue to acknowledge, and not permit themselves to be turned aside from the hope of the Gospel.

For we write (k) none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the (l) end;
(k) He says that he writes plainly and simply: for he that writes in an elaborate way, is rightly said to write otherwise than we read. And this, he says, the Corinthians will truly know and like very well.
(l) Perfectly.

For we write none other things to you,.... The things we write unto you concerning our conduct; and behaviour, are no other
than what you read; not in our letters to you, but in our lives and conversations, when we were among you, and which you must own and acknowledge to be just and right; we can appeal to you, that what we say, and are obliged to say of ourselves, in our own defence, is what, upon a recollection, you will easily remember to have seen and observed:
and I trust; or "hope", through the grace of God, we shall be enabled so to walk, as that
you shall acknowledge even to the end; that our conversations are as become the Gospel of Christ, and are clear of that hypocrisy and deceit our adversaries would insinuate concerning us.

We write none other things (in this Epistle) than what ye read (in my former Epistle [BENGEL]; present, because the Epistle continued still to be read in the Church as an apostolic rule). CONYBEARE and HOWSON think Paul had been suspected of writing privately to some individuals in the Church in a different strain from that of his public letters; and translates, "I write nothing else to you but what ye read openly (the Greek meaning, 'ye read aloud,' namely, when Paul's Epistles were publicly read in the congregation, 1-Thessalonians 5:27); yea, and what you acknowledge inwardly."
or acknowledge--Greek, "or even acknowledge." The Greek for "read" and for "acknowledge" are words kindred in sound and root. I would translate, "None other things than what ye know by reading (by comparing my former Epistle with my present Epistle), or even know as a matter of fact (namely, the consistency of my acts with my words)."
even to the end--of my life. Not excluding reference to the day of the Lord (end of 2-Corinthians 1:14; 1-Corinthians 4:5).