but to this day when Moses is read a vail lies upon their minds;

but when they turn to the Lord the vail is taken away.

but have renounced the hidden things of shame, not walking in craftiness nor handling the word of God deceitfully, but commending ourselves by the manifestation of the truth to every conscience of men before God.

But if our gospel is vailed it is vailed among the lost,

For we preach not ourselves but Christ Jesus the Lord, and ourselves your servants for Jesus' sake.

But we have this treasure in earthen vessels, that the excellency of the power may be of God and not of us,

being afflicted in every thing but not distressed, being perplexed but not in despair,

being persecuted but not deserted, being cast down but not destroyed,

So that death works in us, but life in you.

Wherefore we faint not, but if our outward man is destroyed our inward man is renewed day by day.

while we look not on the things which are seen but on the things which are not seen; for the things which are seen are for a time, but those which are unseen are eternal.

For being in this tabernacle we groan, being burdened, because we do not wish to put it off, but to put on [the other], that the mortal may be swallowed up by life.

Being always confident therefore, and knowing that while we are present in the body we are absent from the Lord,??7 we walk by faith, not by sight;??8 but we are confident, and are pleased rather to be absent from the body and to be present with the Lord.

Knowing therefore the fear of the Lord we persuade men, but are made manifest to God; and I hope also to be made manifest in your consciences.

For we do not again commend ourselves to you, but give you occasion to glory on our account, that you may have something for those that glory in appearance and not in heart.

and he died for all, that those who live should no more live for themselves but for him that died for them and rose again.

but in every thing commending ourselves as ministers of God, in great patience, in afflictions, in necessities, in distresses,

as grieving but always rejoicing, as poor but making many rich, as having nothing and possessing all things.

you are not straitened in us, but you are straitened in your own souls;

For when we came into Macedonia our flesh had no rest, but we were distressed on every hand; without were conflicts, within fears;

but God who comforts the humble comforted us by the coming of Titus;

and not only by his coming but also by the comfort with which he was comforted on your account, telling us of your great desire, your deep sorrow, your zeal for me, so that I rather rejoiced.

For if I even grieved you by the epistle, I do not repent, though I did repent; for because I see that the epistle grieved you but for a time,

now I rejoice, not that you were grieved, but that you grieved to a change of mind; for you were grieved in a godly manner, to suffer injury from us in nothing.

For godly sorrow produces a change of mind to salvation not to be repented of; but the sorrow of the world produces death.

If therefore I wrote to you, it was not on account of him that did the wrong, nor on account of him that suffered wrong, but that our diligence in your behalf might be manifest before God.

for if I had boasted of you to him I was not ashamed, but as we said all things to you in truth, so also the boasting of you to Titus was truth.

and not as we hoped, but they first gave themselves to the Lord and to us by the will of God,

But as you abound in every thing, in faith, and speech, and knowledge, and in all diligence, and in your love for us, [we desire] that you may abound in this grace also.

I do not speak by command, but on account of the diligence of others, and to prove the genuineness of your love;

but that there may be an equality; that at the present time your abundance may supply their deficiency, and that their abundance may supply your deficiency, that there may be an equality,

But thanks be to God, who put this care for you into the heart of Titus,

and not only so, but he has also been chosen by the churches as our travelling companion in this charity ministered by us for the glory of the same Lord and our promptitude,

for we provide things honorable not only before the Lord, but also before men.

But I sent the brothers, that our boasting of you may not be in vain in this respect, as I said you were prepared,

For the performance of this service not only supplies the need of the saints, but also abounds with the thanksgivings of many to God;

I PAUL also exhort you by the meekness and gentleness of Christ, who in appearance am humble among you, but being absent am bold towards you;

for the arms of our warfare are not of flesh, but mighty with God to the pulling down of strongholds,

[But I forbear,] that I may not seem as though I would terrify you by epistles.

For the epistles, say they, are weighty and powerful, but the bodily presence is weak and speech contemptible.

For we dare not judge or compare ourselves with some who commend themselves; but they, measuring themselves with themselves, and comparing themselves with themselves, are not wise.

But we will not boast of things not measured, but according to the measure of the rule which God has given us, to come even to you.

not boasting of things unmeasured in the labors of others, but having a hope, your faith being increased, that we shall be magnified among you according to our rule abundantly,

But let him that glories glory in the Lord;

for not he that commends himself is approved, but he whom the Lord commends.

but I fear lest as the serpent deceived Eve with his craftiness, so also your minds may be corrupted from the simplicity which is in Christ.

And even if I am rude in speech, I certainly am not in knowledge, but we have been made fully manifest to you in all things.

But what I do I also will do, that I may take away an occasion from those who wish an occasion, that wherein they boast they may be found even as we are.

Again, I say let no one think me to be foolish; but if otherwise, even as a foolish man bear with me that I may boast a little.

What I say, I do not say according to the Lord, but as it were in foolishness, in this confidence of boasting.

Of such a one will I boast, but of myself I will not boast except of my infirmities.

For if I shall wish to boast I shall not be foolish, for I will tell the truth. But I forbear, lest any one should think of me beyond what he sees or hears of me.

Behold, I am ready to come to you a third time, and I will not be burdensome to you; for I seek not yours, but you. For the children ought not to lay up treasure for the parents, but the parents for the children.

Be it so, I was not burdensome to you; but being crafty I caught you with deceit.

since you seek a proof in me of Christ speaking, who is not weak to you but powerful in you;

for though he was crucified in weakness, yet he lives by the power of God; and we also are weak in him, but live with him by the power of God in you.

But I hope you will know that we are not reprobates.

We wish to God that you may do no evil, not that we may appear approved, but that you may do good though we should be as reprobates.

For we can do nothing against the truth, but for the truth.

PAUL an apostle, not from men nor by man but by Jesus Christ and God the Father who raised him from the dead,

which is not another; but there are some who disturb you and wish to subvert the gospel of Christ.

But if we or an angel from heaven preach you another gospel contrary to what we have preached you let him be accursed.

for I neither received it from man nor was I taught it, but by a revelation of Jesus Christ.

But when God who gave me being and called me by his grace,

neither did I go to Jerusalem to those who were apostles before me, but I went to Arabia and returned again to Damascus.

But I was unknown by face to the churches of Christ in Judea,

and I went up by a revelation, and proposed to them the gospel which I preach to the gentiles, but privately to persons of distinction, lest I should run or had run in vain.

But Titus who was with me, and was a Greek, was not compelled to be circumcised;

but on account of false brothers brought in secretly to act as spies against our liberty which we have in Christ Jesus, to bring us into servitude,

But from those of distinction, whatever they were it makes no difference to me,??od is partial to no man,??or those of distinction added nothing to me,

but on the contrary seeing that I was intrusted with the gospel of the uncircumcision, as Peter was of the circumcision,??8 for he that operated in Peter for the apostleship of the circumcision, operated also in me for the gentiles,??9 and knowing the grace given me, James and Cephas and John, who were manifest pillars, gave to me and Barnabas the right hand of fellowship that we should go to the gentiles and they to the circumcision;

But when Peter came to Antioch I opposed him to his face, because he was to blame.

For before some came from James he eat with the gentiles; but when they came, he withdrew and separated himself; fearing those of the circumcision;

But when I saw that they walked not correctly, according to the truth of the gospel, I said to Peter before all, If you being a Jew live after the manner of the gentiles, and not after the manner of the Jews, why do you compel the gentiles to practise Judaism?

knowing that a man is not justified by works of the law but by the faith of Jesus Christ, we also have believed in Jesus Christ, that we may be justified by faith and not by works of the law, because by works of the law shall no flesh be justified.

But if seeking to be justified by Christ we are found to be ourselves also sinners, is Christ then a minister of sin? By no means.

I am crucified with Christ; and I no longer live myself, but Christ lives in me; and the present life which I live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me.

but the law is not of faith, but he that does these things shall live by them.

Brothers, I speak according to man. But no one abolishes a man's covenant when it is established, or makes additions to it.

The promises were spoken to Abraham and his offspring. He said not, And to offsprings, as of many, but as of one, And to your offspring, which is Christ.

For if the inheritance is by the law, it is no longer by the promise. But God gave it to Abraham by the promise.

But there is no mediator of one; but God is one.

but the Scripture has shut up all under sin, that the promise of the faith of Jesus Christ may be given to them that believe.

But before the faith came, we were kept shut up under the law for the faith to be revealed.

but the faith having come, we are no longer under a schoolmaster.

But I say, that as long as the heir is a child, he differs not from a servant, though he is lord of all,

but is under tutors and stewards till the time appointed by the father.

but when the fullness of time came, God sent forth his Son, born of a woman, born under the law,

So that you are no longer a servant, but a son; and if a son, also an heir of God.

But formerly, not knowing God you served beings which are not really Gods;

but now knowing God, or rather being known by God, how do you turn again to the weak and imperfect rudiments, which you wish again to serve?

but you knew I preached the gospel to you on my former [visit] in weakness of the flesh,

and my trial in my flesh you despised not nor rejected, but received me as an angel of God, as Christ Jesus.

They are zealous for you, but not well, but they wish to exclude you that you may be zealous for them.

But he by the servant woman was born of the flesh, and he by the free woman, by the promise.

But the Jerusalem above is free, which is the mother of us;

But we, brothers, like Isaac, are children of the promise.

But as then he that was born of the flesh persecuted him that was born of the Spirit, so also now.

But what says the Scripture? Cast out the servant-woman and her son; for the son of the servant woman shall not be an heir, with the son of the free.

Wherefore, brothers, we are not children of the servant woman, but of the free.