For if ye love them which love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
[KJV (1611)]

If you love those who love you, what thanks can you expect? Even sinners love those who love them. And if you do good to those who do good to you, what thanks can you expect? For even sinners do that much.
[JB (1966)]

If you love those who love you, what credit can you expect? Even sinners love those who love them. And if you do good to those who do good to you, what credit can you expect? For even sinners do that much.
[NJB (1985)]

If you love those who love you, why should you be commended? Even sinners love those who love them. If you do good to those who do good to you, why should you be commended? Even sinners do that.
[CEB (2011)]

If you love those who love you, what credit is that to you? For even sinners love those who love them. If you do good to those who do good to you, what credit is that to you? For even sinners do the same.
[NRSV (2021 ed.)]

If nature does not ratify law, all the virtues lose their sway. What becomes of generosity, patriotism, or friendship? Where should we find the desire of benefitting our neighbours, or the gratitude that acknowledges kindness? For all these virtues proceed from our natural inclination to love and cherish our associates.
[tr. Barham (1842)]

And if Nature is not to be considered the foundation of Justice, that will mean the destruction [of the virtues on which human society depends]. For where then will there be a place for generosity, or love of country, or loyalty, or the inclination to be of service to others, or to show gratitude for favours received? For these virtues originate in our natural inclination to love our fellow-men, and this is the foundation of Justice.
[tr. Keyes (1928)]

That is why every virtue is abolished if nature is not going to support justice. What room will there be for liberality, patriotism, and devotion; or for the wish to serve others or to show gratitude? These virtues are rooted in the fact that we are inclined by nature to have a regard for others; and that is the basis of justice.
[tr. Rudd (1998)]

If nature will not confirm justice, all the virtues will be eliminated. Where will there be a place for liberality, for love of country, for piety, for the desire to do well by others or return kindness? These all arise because we are inclined by nature to love other humans, and that is the foundation of justice.
[tr. Zetzel (1999)]

And if right has not been confirmed by nature, they may be eliminated. In fact, where will liberality be able to exist, where affection for the fatherland, where piety, where the will either to deserve well of another or to or to return a service? These things originate in this, that we are inclined by nature to to cherish human beings; that is the foundation of right.
[tr. Fott (2013)]

And albeit Liberalitie, or magnanimitie, of themselves beare a greater praise, then, to be a well taught or manored man: yet perchaunce, the courteous behaviour and entertainement with good maners and words, helpe no lesse, him that hath them: then the high minde and courage, advaunceth him in whome they be.
[tr. Peterson (1576)]

Although liberality, courage, or generosity are without doubt far greater and more praiseworthy things than charm and manners, none the less, pleasant habits and decorous manners and words are perhaps no less useful to those who have them than a noble spirit and self-assurance are to others.
[tr. Einsenbichler/Bartlett (1986)]

Those who so conduct themselves, and so live that their honor, their integrity, their justice, and liberality are approved; so that there is not in them any covetousness, or licentiousness, or boldness; and that they are of great consistency, as those men whom I have mentioned above; -- let us consider these worthy of the appellation of good men, as they have been accounted such because they follow (as far as men are able) nature, which is the best guide of a good life.
[tr. Edmonds (1871)]

Those who so conduct themselves, so live, that their good faith, integrity, equity, and kindness win approval, who are entirely free from avarice, lust, and the infirmities of a hasty temper, and in whom there is perfect consistency of character; in fine, men like those whom I have named, while they are regarded as good, ought to be so called, because to the utmost of human capacity they follow Nature, who is the best guide in living well.
[tr. Peabody (1887)]

We mean then by the "good" those whose actions and lives leave no question as to their honour, purity, equity, and liberality; who are free from greed, lust, and violence; and who have the courage of their convictions. The men I have just named may serve as examples. Such men as these being generally accounted “good,” let us agree to call them so, on the ground that to the best of human ability they follow nature as the most perfect guide to a good life.
[tr. Shuckburgh (1909)]

Those who comport themselves in such a way, who live in such a way that their loyalty, integrity, fairness and generosity are proven, such that there is no desire, lust, and insolence in them, and such that they have great steadfastness of character (like those whom I named just before), we consider ought indeed to be called good men (as is customary), because they follow (as much as humans can) nature -- the best leader in proper living.
[Source]

One may also observe in a great many people, that they take a sort of pride in being counted magnificent, and give very plentifully, not from any generous principle in their natures, but only to appear great in the eye of the world; so that all their bounty is resolved into nothing but mere outside and pretense, and is nearer of kin to vanity and folly, than it is to either liberality or honesty.
[tr. Cockman (1699)]

Besides we may observe, that most men, not so much from a liberal disposition, as led by some show of apparent beneficence, do acts of kindness, which seem to flow more from ostentation than from the heart. This conduct is more allied to vanity than to liberality or honour.
[tr. McCartney (1798)]

For it is easy to observe, that most of them are not so much by nature generous, as they are misled by a kind of pride to do a great many things in order that they may seem to be generous; which things seem to spring not so much from good will as from ostentation. Now such a simulation is more nearly allied to duplicity than to generosity or virtue.
[tr. Edmonds (1865)]

We can see, also, that a large number of persons, less from a liberal nature than for the reputation of generosity, do many things that evidently proceed from ostentation rather than from good will.
[tr. Peabody (1883)]

It is also manifest that the conduct of men who are not really generous but only ambitious of the name often springs from vainglory rather than from a pure motive. Such hypocrisy, I hold, savours more of deceit than of liberality or honour.
[tr. Gardiner (1899)]

It is quite clear that many individuals who are not so much innately generous as they are swayed by the vain desire to seem generous, often indulge in gestures that apparently originate in ostentation rather than in genuine open-handedness. This kind of pretense is closer to vanity than to generosity or uprightness.
[tr. Edinger (1974)]