For we write no other things to you than what you read or even acknowledge, and I hope you will acknowledge to the end,
Parallel Translations
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For we write no other things to you than what you read or even acknowledge, and I hope you will acknowledge to the end,
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We write no nother thinges vnto you then that ye reade and also knowe. Yee and I trust ye shall fynde vs vnto the ende
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For wee write none other thinges vnto you, then that ye reade or els that ye acknowledge, and I trust ye shall acknowledge vnto ye end.
Cross-references (4)
Passages linked to 2 Corinthians 1:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Corinthians 4:2 But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully, but by the manifestation of the truth commending ourselves to every man’s conscience in the sight of God.
- Philemon 1:6 that the fellowship of your faith may become effective in the knowledge of every good thing which is in us in Christ Jesus.
- 2 Corinthians 13:6 But I hope that you will know that we aren’t disqualified.
- 2 Corinthians 5:11 Knowing therefore the fear of the Lord, we persuade men, but we are revealed to God, and I hope that we are revealed also in your consciences.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Calvin 1540 · Public Domain 13. For we write no other things Here he…
13. 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. Αναγινώσκειν, among the Greeks, signifies sometimes to read, and at other times to recognize. Επιγινώσκειν 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, as Budaeus also has observed. In this way ἐπιγινώσκειν means more than ἀναγινώσκειν 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.
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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.
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, 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.” From this it appears more clearly what he meant by the word ἐπιγινώσκειν. (acknowledge ) 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 by unfair statements, but they had at length begun to return in part to a sound mind.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain He saith he writeth barely and simply: for he…
Perfectly.
He saith he writeth barely and simply: for he that writeth in colored sort, is rightly said to write otherwise than we read: and this he saith the Corinthians shall know and like of very well.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 13 For we write none other things unto you,…
13 For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end;
Ver. 13. Than what ye read, &c.] Or, than what you can both recognize and approve of; for you have known me through and through.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain I do not tell you stories; the things which…
I do not tell you stories; the things which I write, and which you read, either in my Epistles to you, or to other churches of Christ, are what you know, must own and acknowledge, to be truth; and I hope you shall acknowledge them to be so to the end both of my life and yours.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain The apostle having asserted his own sincerity and upright…
The apostle having asserted his own sincerity and upright conversation in the former verse, he doth in this verse make his appeal to the consciences of the Corinthians for his justification. It is a good demonstration of our uprightness, when we can not only appeal to God as touching our sincerity, but dare appeal to the consciences of men; for if through prejudice they will not with their mouths vouch for our integrity, yet secretly with their conscience they cannot but bear witness to it.
Observe, 2. The apostle’s having declared that he had his testimonials not only from his own conscience, but from theirs also; he adds, that he trusted this would hold and continue even to the end, that is, to the end both of his and their lives.
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As if the apostle had said, "My conversation hath hitherto been acknowledged by you to be sincere and upright; and I hope, as you shall never see it otherwise by me, so you will persevere and continue in your good opinion and right judgment concerning me to the end of your and my life."
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain For we write none other things to you,.... The…
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:
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 13. Than what ye read] Viz. In the…
Verse 13. 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain For we write none other things ... - There…
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.”
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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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain What you have read, in my former letter, or…
What you have read, in my former letter, or letters, and known by my preaching: this he says, to clear himself from the accusation of his adversaries, that his words, preaching, and promises were not to be regarded, saying different things at different times, and promising to come to them, which he had not done. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain We write none other things (in this Epistle) than…
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, Th1 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)."
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even to the end--of my life. Not excluding reference to the day of the Lord (end of Co2 1:14; Co1 4:5).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 13. Write none other… than what ye read—There is…
13. Write none other… than what ye read—There is no lurking design, no concealed subsense in his words. They mean what they say, just as they are read by his Corinthians.
Or acknowledge—Knowing beforehand that they are truth.
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Shall acknowledge—As there is no hypocrisy, so there will be no apostasy.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 13. For we write none other things unto yon]…
13. For we write none other things unto yon] i.e. for we are not writing to you about anything with which you have not had the opportunity of being fully acquainted.
than what you read or acknowledge] It is impossible to give the full sense of this passage in English. In the first place there is the play upon ἀναγινώσκετε and ἐπιγινώσκετε, after a fashion usual with St Paul, and next there is the fact that ἀναγινώσκω has a double meaning, to recognize, know accurately (as in Xen. Anab. v. viii. 6), and to read. The word translated ‘acknowledge’ signifies to know thoroughly either (1) by examination, comparison, reasoning, or (2) by intuition. Here the former idea is predominant.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (13) For we write none other things . .…
(13) For we write none other things . . .—The Greek presents a play on the two words “read” (ana-ginoskein) and “acknowledge,” or “know fully” (epiginoskein), which it is impossible to reproduce in English. It is as though he said: “I have no hidden meaning in what I write and you read. What you read you read aright in its plain and simple sense. I hope” (the very hope implies that it had been otherwise) “that the more you know me the more will you so read me and judge me even to the end, the great day when the Lord shall come and all things shall be made plain.” (Comp. 1Co_4:3-5.) Possibly, however, the words “even to the end” may be merely equivalent to “completely.” (See Note on Joh_13:1.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain For we write none other things unto you, etc.…
For we write none other things unto you, etc. Remarks like these obviously presuppose that the conduct and character of St. Paul had been misrepresented and calumniated. The perpetual recurrence to a strain of self-defence would have been needless if some one probably Titus had not told St. Paul that his opponents accused him of insincerity. Here, therefore, he tells them that he is opening out his very heart towards them. What he had to say to them and of them was here set forth without any subterfuges or arrieres pensees. He had nothing esoteric which differed from exoteric teaching. It is a melancholy thought that even such a one as Paul was reduced to the sad necessity of defending himself against such charges as that he intrigued with individual members of his Churches, wrote private letters or sent secret messages which differed in tone from those which were read in the public assembly. Or acknowledge; rather, or even fully know; i.e. from other sources. The paronomasia of the original cannot be preserved in English, but in Latin would be "Quae legitis aut etiam inteltigitis." And I trust even to the end; rather, but I hope that, even unto the end, ye will fully know even as ye fully knew us in part that we are your subject of boast. After telling them that they have in this letter his genuine and inmost thoughts, he adds that "even as some of them (for this seem to be implied by the "in part") already knew well that the mutual relations between him and them were something wherein to glory, he hopes that they will appreciate this fact, even to the end." He knows that some honour him; he hopes that all will do so; but he can only express this as a hope, for he is aware that there are calumnies abroad respecting him, so that he cannot feel sure of their unbroken allegiance. Such seems to be the meaning; but the state of mind in which St. Paul wrote has evidently troubled his style, and his expressions are less lucid and more difficult to unravel in this Epistle than in any other. To the end. The expression is quite general, like our "to the last." He does not seem definitely to imply either to the end of his life or to the coming of Christ, which they regarded as the end of all things, as in 1Co_1:8 1Co_15:24; Heb_3:6.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 13. For we write none other things. The charge…
13. For we write none other things. The charge seems to have been that he was ambiguous in what he wrote (verse 17). Hence he insists that he writes plainly, and that they read, understand, and accept what he writes.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain For we write no other things unto you, than…
For we write no other things unto you, than what ye read [literally, read aloud] or even acknowledge, and I hope ye will acknowledge unto the end:
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.