The last enemy that is annulled is death.

For he has put all things in subjection under his feet. But when he says that all things are put in subjection, it is evident that it is except him who put all things in subjection to him.

But when all things shall have been brought into subjection to him, then the Son also himself shall be placed in subjection to him who put all things in subjection to him, that God may be all in all.)

Since what shall the baptised for the dead do if those that are dead rise not at all? why also are they baptised for them?

If, to speak after the manner of man, I have fought with beasts in Ephesus, what is the profit to me if those that are dead do not rise? let us eat and drink; for to-morrow we die.

And what thou sowest, thou sowest not the body that shall be, but a bare grain: it may be of wheat, or some one of the rest:

And there are heavenly bodies, and earthly bodies: but different is the glory of the heavenly, different that of the earthly:

But that which is spiritual was not first, but that which is natural, then that which is spiritual:

But this I say, brethren, that flesh and blood cannot inherit God's kingdom, nor does corruption inherit incorruptibility.

So then, my beloved brethren, be firm, immovable, abounding always in the work of the Lord, knowing that your toil is not in vain in the Lord.

On the first of the week let each of you put by at home, laying up in whatever degree he may have prospered, that there may be no collections when I come.

and if it be suitable that I also should go, they shall go with me.

But perhaps I will stay with you, or even winter with you, that ye may set me forward wheresoever I may go.

Now if Timotheus come, see that he may be with you without fear; for he works the work of the Lord, even as I.

Let not therefore any one despise him; but set him forward in peace, that he may come to me; for I expect him with the brethren.

Now concerning the brother Apollos, I begged him much that he would go to you with the brethren; but it was not at all his will to go now; but he will come when he shall have good opportunity.

But I beseech you, brethren, (ye know the house of Stephanas, that it is the first-fruits of Achaia, and they have devoted themselves to the saints for service,)

that ye should also be subject to such, and to every one joined in the work and labouring.

who encourages us in all our tribulation, that we may be able to encourage those who are in any tribulation whatever, through the encouragement with which we ourselves are encouraged of God.

(and our hope for you is sure;) or whether we are encouraged, it is for your encouragement and salvation: knowing that as ye are partakers of the sufferings, so also of the encouragement.

For we do not wish you to be ignorant, brethren, as to our tribulation which happened to us in Asia, that we were excessively pressed beyond our power, so as to despair even of living.

But we ourselves had the sentence of death in ourselves, that we should not have our trust in ourselves, but in God who raises the dead;

who has delivered us from so great a death, and does deliver; in whom we confide that he will also yet deliver;

ye also labouring together by supplication for us that the gift towards us, through means of many persons, may be the subject of the thanksgiving of many for us.

For our boasting is this, the testimony of our conscience, that in simplicity and sincerity before God, (not in fleshly wisdom but in God's grace,) we have had our conversation in the world, and more abundantly towards you.

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,

even as also ye have recognised us in part, that we are your boast, even as ye are ours in the day of the Lord Jesus.

And with this confidence I purposed to come to you previously, that ye might have a second favour;

Having therefore this purpose, did I then use lightness? Or what I purpose, do I purpose according to flesh, that there should be with me yea yea, and nay nay?

Now God is faithful, that our word to you is not yea and nay.

Now he that establishes us with you in Christ, and has anointed us, is God,

But I call God to witness upon my soul that to spare you I have not yet come to Corinth.

Not that we rule over your faith, but are fellow-workmen of your joy: for by faith ye stand.

For if I grieve you, who also is it that gladdens me, if not he that is grieved through me?

And I have written this very letter to you, that coming I may not have grief from those from whom I ought to have joy; trusting in you all that my joy is that of you all.

For out of much tribulation and distress of heart I wrote to you, with many tears; not that ye may be grieved, but that ye may know the love which I have very abundantly towards you.

But if any one has grieved, he has grieved, not me, but in part (that I may not overcharge you) all of you.

so that on the contrary ye should rather shew grace and encourage, lest perhaps such a one should be swallowed up with excessive grief.

For to this end also I have written, that I might know, by putting you to the test, if as to everything ye are obedient.

that we might not have Satan get an advantage against us, for we are not ignorant of his thoughts.

For we are a sweet odour of Christ to God, in the saved and in those that perish:

not that we are competent of ourselves to think anything as of ourselves, but our competency is of God;

(But if the ministry of death, in letters, graven in stones, began with glory, so that the children of Israel could not fix their eyes on the face of Moses, on account of the glory of his face, a glory which is annulled;

For also that which was glorified is not glorified in this respect, on account of the surpassing glory.

For if that annulled was introduced with glory, much rather that which abides subsists in glory.

and not according as Moses put a veil on his own face, so that the children of Israel should not fix their eyes on the end of that annulled.

But if also our gospel is veiled, it is veiled in those that are lost;

in whom the god of this world has blinded the thoughts of the unbelieving, so that the radiancy of the glad tidings of the glory of the Christ, who is the image of God, should not shine forth for them.

Because it is the God who spoke that out of darkness light should shine who has shone in our hearts for the shining forth of the knowledge of the glory of God in the face of Jesus Christ.

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

always bearing about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body;

for we who live are always delivered unto death on account of Jesus, that the life also of Jesus may be manifested in our mortal flesh;

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

knowing that he who has raised the Lord Jesus shall raise us also with Jesus, and shall present us with you.

For all things are for your sakes, that the grace abounding through the many may cause thanksgiving to abound to the glory of God.

while we look not at the things that are seen, but at the things that are not seen; for the things that are seen are for a time, but those that are not seen eternal.

For we know that if our earthly tabernacle house be destroyed, we have a building from God, a house not made with hands, eternal in the heavens.

For indeed we who are in the tabernacle groan, being burdened; while yet we do not wish to be unclothed, but clothed, that what is mortal may be swallowed up by life.

Now he that has wrought us for this very thing is God, who also has given to us the earnest of the Spirit.

Therefore we are always confident, and know that while present in the body we are absent from the Lord,

For we must all be manifested before the judgment-seat of the Christ, that each may receive the things done in the body, according to those he has done, whether it be good or evil.

Knowing therefore the terror of the Lord we persuade men, but have been manifested to God, and I hope also that we have been manifested in your consciences.

For we do not again commend ourselves to you, but we are giving to you occasion of boast in our behalf, that ye may have such with those boasting in countenance, and not in heart.

For the love of the Christ constrains us, having judged this: that one died for all, then all have died;

and he died for all, that they who live should no longer live to themselves, but to him who died for them and has been raised.

So that we henceforth know no one according to flesh; but if even we have known Christ according to flesh, yet now we know him thus no longer.

and all things are of the God who has reconciled us to himself by Jesus Christ, and given to us the ministry of that reconciliation:

how that God was in Christ, reconciling the world to himself, not reckoning to them their offences; and putting in us the word of that reconciliation.

Him who knew not sin he has made sin for us, that we might become God's righteousness in him.

But as fellow-workmen, we also beseech that ye receive not the grace of God in vain:

giving no manner of offence in anything, that the ministry be not blamed;

I do not speak for condemnation, for I have already said that ye are in our hearts, to die together, and live together.

But he who encourages those that are brought low, even God, encouraged us by the coming of Titus;

and not by his coming only, but also through the encouragement with which he was encouraged as to you; relating to us your ardent desire, your mourning, your zeal for me; so that I the more rejoiced.

For if also I grieved you in the letter, I do not regret it, if even I have regretted it; for I see that that letter, if even it were only for a time, grieved you.

Now I rejoice, not that ye have been grieved, but that ye have been grieved to repentance; for ye have been grieved according to God, that in nothing ye might be injured by us.

So then, if also I wrote to you, it was not for the sake of him that injured, nor for the sake of him that was injured, but for the sake of our diligent zeal for you being manifested to you before God.

I rejoice that in everything I am confident as to you.

that in a great trial of affliction the abundance of their joy and their deep poverty has abounded to the riches of their free-hearted liberality.

So that we begged Titus that, according as he had before begun, so he would also complete as to you this grace also;

but even as ye abound in every way, in faith, and word, and knowledge, and all diligence, and in love from you to us, that ye may abound in this grace also.

For ye know the grace of our Lord Jesus Christ, that for your sakes he, being rich, became poor, in order that ye by his poverty might be enriched.

But now also complete the doing of it; so that as there was the readiness to be willing, so also to complete out of what ye have.

For it is not in order that there may be ease for others, and for you distress,

but on the principle of equality; in the present time your abundance for their lack, that their abundance may be for your lack, so that there should be equality.

avoiding this, that any one should blame us in this abundance which is administered by us;

For I know your readiness, which I boast of as respects you to Macedonians, that Achaia is prepared since a year ago, and the zeal reported of you has stimulated the mass of the brethren.

But I have sent the brethren, in order that our boasting about you may not be made void in this respect, in order that, as I have said, ye may be prepared;

lest haply, if Macedonians come with me and find you unprepared, we, that we say not ye, may be put to shame in this confidence.

I thought it necessary therefore to beg the brethren that they would come to you, and complete beforehand your fore-announced blessing, that this may be ready thus as blessing, and not as got out of you.

But this is true, he that sows sparingly shall reap also sparingly; and he that sows in the spirit of blessing shall reap also in blessing:

But God is able to make every gracious gift abound towards you, that, having in every way always all-sufficiency, ye may abound to every good work:

Now he that supplies seed to the sower and bread for eating shall supply and make abundant your sowing, and increase the fruits of your righteousness:

but I beseech that present I may not be bold with the confidence with which I think to be daring towards some who think of us as walking according to flesh.

overthrowing reasonings and every high thing that lifts itself up against the knowledge of God, and leading captive every thought into the obedience of the Christ;

Do ye look at what concerns appearance? If any one has confidence in himself that he is of Christ, let him think this again in himself, that even as he is of Christ, so also are we.

that I may not seem as if I was frightening you by letters:

Let such a one think this, that such as we are in word by letters when absent, such also present in deed.

to announce the glad tidings to that which is beyond you, not to be boasting in another's rule of things made ready to hand.

But he that boasts, let him boast in the Lord.