As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.
[KJV (1611)]

Each one of you has received a special grace, so, like good stewards responsible for all these different graces of God, put yourselves at the service of others.
[JB (1966)]

Each one, as a good manager of God's different gifts, must use for the good of others the special gift he has received from God.
[GNT (1976)]

Each one of you has received a special grace, so, like good stewards responsible for all these varied graces of God, put it at the service of others.
[NJB (1985)]

And serve each other according to the gift each person has received, as good managers of God’s diverse gifts.
[CEB (2011)]

Like good stewards of the manifold grace of God, serve one another with whatever gift each of you has received.
[NRSV (2021 ed.)]

We would gladly have others perfect, but will not amend our own defaults. We would that others should be straitly corrected for their offences, but we will not be corrected. It misliketh us that others have liberty, but we will not be denied of that we ask. We would also that others should be restrained according to the statutes, but we in nowise will be restrained.
[tr. Whitford/Raynal (1530/1871)]

We would gladly have others perfect, yet we will not amend our own faults. We desire others to be strictly corrected for their offenses, yet we will not be corrected. We dislike it that others have liberty, yet we will not be denied what we ask. We desire that others should be restrained according to the laws, yet we will in no way be restrained.
[tr. Whitford/Gardiner (1530/1955)]

It is injustice to expect that in another which thou hast not in thy self, to looke for perfection in others, and yet not to amend imperfections in our selves. We will have others severely punisht, and will not amend our selves; the large liberty of others disliketh us, and yet we will not have our desires deni'd us, we will have rigorous Lawes imposed upon others, but in no sort will we our selves be restrained.
[tr. Page (1639), 1.16.8-9]

And, indeed, nothing is more common, than to express exceeding Zeal in amending our Neighbours, and mighty Indignation against Their Vices or Imperfections, while at the same time we neglect the beginning at Home, and either quite overlook, or seem highly contented with our own. We set up for Reformers, declaim at the Wickendess of the Age, and are all for suppressing and punishing it by vigorous Laws; and yet are unwilling that any Check or Restraint should be put upon our own Freedoms.
[tr. Stanhope (1696; 1706 ed.)]

But we require perfection in the rest of mankind, and take no care to rectify the disorders of our own heart; we desire that the faults of others should be severely punished, and refuse the gentlest correction ourselves; we are offended at their licentiousness, and yet cannot bear the least opposition to our own immoderate desires. We would subject all to the control of rigorous statute and penal laws, but will not suffer any restraint upon our own actions.
[tr. Payne (1803), 1.16.3]

We would willingly have others perfect, and yet we amend not our own faults. We will have others severely corrected, and will not be corrected ourselves. The large liberty of others displeaseth us; and yet we will not have our own desires denied us. We will have others kept under by strict laws; but in no sort will ourselves be restrained.
[ed. Parker (1841)]

We willingly require perfection in the rest of mankind, and yet do not rectify the disorders of our own hearts. We desire that the faults of others should be severely punished, and refuse the gentlest correction ourselves. We are offended at their licentiousness, and yet cannot bear the least denial of our own immoderate desires. We would subject all to the control of rigorous statutes, but suffer no restraint upon our own action.
[tr. Dibdin (1851)]

We would fain have others perfect, and yet we amend not our own defects. We would have others strictly corrected, but will not be corrected ourselves. The large liberty of others displeases us, and yet we would not be denied anything we ask for. We wish others to be bound down by laws, and we suffer ourselves to be in no sort restrained.
[ed. Bagster (1860)]

We are ready to see others made perfect, and yet we do not amend our own shortcomings. We will that others be straitly corrected, but we will not be corrected ourselves. The freedom of others displeaseth us, but we are dissatisfied that our own wishes shall be denied us. We desire rules to be made restraining others, but by no means will we suffer ourselves to be restrained.
[tr. Benham (1874)]

We are desirous to have others perfect, and yet we amend not our own faults. We will have others severely corrected, and will not be corrected ourselves. The large liberty of others displeaseth us; and yet we will not have our own desires denied us. We will have others kept under by strict laws; but in no sort will we ourselves be restrained.
[tr. Anon. (1901)]

We want them to be perfect, yet we do not correct our own faults. We wish them to be severely corrected, yet we will not correct ourselves. Their great liberty displeases us, yet we would not be denied what we ask. We would have them bound by laws, yet we will allow ourselves to be restrained in nothing.
[tr. Croft/Bolton (1940)]

We would readily have others perfect and yet not amend our own defects. We want others rigidly corrected and are unwilling to be corrected ourselves. The wide freedom of others displeases us, and yet we would not be denied whatever we ask. We wish others to be bound by rules, and will ourselves in no way be held in.
[tr. Daplyn (1952)]

For we require other people to be perfect, but do not correct our own faults. We wish to see others severely reprimanded; yet we are unwilling to be corrected ourselves. We wish to restrict the liberty of others, but are not willing to be denied anything ourselves. We wish others to be bound by rules, yet we will not let ourselves be bound.
[tr. Sherley-Price (1952)]

We like to have everybody around us quite perfect, but our own faults -- we never seem to correct them. Tom, Dick and Harry must be strictly called to order, but we aren't fond of being called to order ourselves. It is always the other man that has too much rope given him -- our wishes must not be thwarted; rules for everybody else, but our own liberties must not be abridged for a moment.
[tr. Knox-Oakley (1959), 1.16.3]

Though quick to expect perfection in others, we take little care to correct our own shortcomings. We wouidl have others strictly corrected, but not ourselves. The wide freedom of others displeases us, yet we wish to be denied nothing that we ourselves desire. We would have others under the restraint of the rule while unwilling ourselves to be under any sort of restraint.
[tr. Rooney (1979)]

We would willingly have others be perfect, and yet we fail to correct our own faults. We want others to be strictly corrected, and yet we are unwilling to be corrected ourselves. Other peoples' far-ranging freedom annoys us, and yet we insist on having our own way. We wish others to be tied down by rules, and yet we will not allow ourselves to be held in check in any way at all.
[tr. Creasy (1989)]

I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men.
[tr. Legge (1861)]

It does not greatly concern me that men do not know me; my great concern is, my not knowing them.
[tr. Jennings (1895)]

One should not be concerned not to be understood of men; one should be concerned not to understand men.
[tr. Ku Hung-Ming (1898)]

I will not grieve that men do not know me; I will grieve that I do not know men.
[tr. Soothill (1910)]

Not worried that men do not know me, but that I do not understand men.
[tr. Pound (1933)]

[The good man] does not grieve that other people do not recognize his merits. His only anxiety is lest he should fail to recognize theirs.
[tr. Waley (1938)]

I am not concerned that people do not know of me; I am concerned that I do not know of them.
[tr. Ware (1950)]

It is not the failure of others to appreciate your abilities that should trouble you, but rather your failure to appreciate theirs.
[tr. Lau (1979)]

One does not worry about the fact that other people do not appreciate one. One worries about not appreciating other people.
[tr. Dawson (1993)]

Don't worry if people don't recognize your merits; worry that you may not recognize theirs.
[tr. Leys (1997)]

Do not worry about men not knowing you; rather, worry about incapability and ignorance.
[tr. Huang (1997)]

Do not worry about that others do not understand me, just worry about that I do not understand others.
[tr. Cai/Yu (1998)]

Don't worry about not being acknowledged by others; worry about failing to acknowledge them.
[tr. Ames/Rosemont (1998)]

He does not worry that others do not know him; he worries that he does not know others.
[tr. Brooks/Brooks (1998)]

Don't grieve when people fail to recognize your ability. Grieve when you fail to recognize theirs.
[tr. Hinton (1998)]

Do not be concerned about whether or not others know you; be concerned about whether or not you know others.
[tr. Slingerland (2003)]

Don’t worry about whether other people understand you. Worry about whether you understand other people.
[tr. Watson (2007)]

Do not worry that other people do not know you. But be concerned that you do not know them.
[tr. Annping Chin (2014)]

It behooves thee, to frame and order thy maners and doings, not according to thine owne minde and fashion: but to please those, with whome thou livest, and after that sort direct thy doings.
[tr. Peterson (1576)]

You must know that it will be to your advantage to temper and adapt your manners not according to your own choices but according to the pleasure of those with whom you are dealing and act accordingly.
[tr. Einsenbichler/Bartlett (1986)]

Now he is the basest of men who practises vice not only in his own person, but towards his friends also; but he the best who practises virtue not merely in his own person but towards his neighbour, for this is a matter of some difficulty.
tr. Chase (1847), ch. 2]

Worst of men is he whose wickedness affects not himself alone but his fellow with him; best of men is he whose virtue affects not himself alone but his fellow with him; for such a one has in all sooth a hard task.
[tr. Williams (1869)]

As then the worst of men is he who exhibits his depravity both in his own life and in relation to his friends, the best of men is he who exhibits his virtue not in his own life only but in relation to others; for this is a difficult task.
[tr. Welldon (1892)]

Now the worst man is he who exercises his wickedness both towards himself and towards his friends, and the best man is not he who exercises his virtue towards himself but he who exercises it towards another; for this is a difficult task.
[tr. Ross (1908)]

As then the worst man is he who practises vice towards his friends as well as in regard to himself, so the best is not he who practises virtue in regard to himself but he who practises it towards others; for that is a difficult task.
[tr. Rackham (1934)]

The worst sort of person, then, is the one who uses his depravity both in relation to himself and in relation to his friends, whereas the best sort is not the one who uses his virtue in relationship to himself but the one who uses it in relation to another person, since that is difficult work.
[tr. Reeve (1948)]

The worst man, then, is the one whose evil habit affects both himself and his friends, while the best man is one whose virtue is directed not to himself, but to others, for this is a difficult task.
[tr. Apostle (1975)]

So the worst person is the one who exercises his wickedness towards both himself and his friends, and the best is not the one who exercises his virtue towards himself but the one who exercises it towards another; because this is a difficult task.
[tr. Thomson/Tredennick (1976)]

So the worst person is the one who exercises wickedness in relation to himself and in relation to his friends, and the best is not he who exercises his virtue in relation to himself but the one who exercises it in relation to others, since this is a difficult thing to do.
[tr. Crisp (2000)]

Worst, then, is he who treats both himself and his friends in a corrupt way, but best is he who makes use of virtue not in relation to himself but in relation to another. For this is a difficult task.
[tr. Bartlett/Collins (2011)]

• "Those things are in themselves tolerable, which others have born, and do bear." [tr. Wase (1643)]
• "All things are tolerable which others have borne and can bear." [tr. Main (1824)]
• "What others have endured and endure must be tolerable." [tr. Otis (1839)]
• "Things are tolerable which others have borne and are bearing." [tr. Peabody (1886)]
• "The circumstances at hand are indeed tolerable, since others have tolerated them and continue to do so." [tr. Graver (2002)]

• "A golden rule: we must judge people, not by their opinions, but by what these opinions make of them." [tr. Tester (2012)]
• It is a golden rule that one should not judge people according to their opinions, but according to what these opinions make of them.
• "It is a golden rule not to judge men by their opinions but rather by what their opinions make of them."
• "One must judge men not by their opinions, but by what their opinions have made of them."
• "Don't judge a man by his opinions, but what his opinions have made of him."

Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others.
[KJV (1611)]

There must be no competition among you, no conceit; but everybody is to be self-effacing. Always consider the other person to be better than yourself, so that nobody thinks of his own interests first but everybody thinks of other s people's interests instead.
[JB (1966)]

Don't do anything from selfish ambition or from a cheap desire to boast, but be humble toward one another, always considering others better than yourselves. And look out for one another's interests, not just for your own.
[GNT (1992 ed.)]

Don’t do anything for selfish purposes, but with humility think of others as better than yourselves. Instead of each person watching out for their own good, watch out for what is better for others.
[CEB (2011)]

Do nothing from selfishness or empty conceit, but with humility consider one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others.
[NASB (2020 ed)]

Do nothing from selfish ambition or empty conceit, but in humility regard others as better than yourselves. Let each of you look not to your own interests but to the interests of others.
[NRSV (2021 ed.)]

Treat others as you would like them to treat you.
[JB (1966)]

Treat others as you would like people to treat you.
[NJB (1985)]

Do for others just what you want them to do for you.
[GNT (1992 ed.)]

Treat people in the same way that you want them to treat you.
[CEB (2011)]

Do to others as you would have them do to you.
[NIV (2011 ed.)]

Do to others as you would have them do to you.
[NRSV (2021 ed.)]

Study always that thou mayest be patient in suffering of other men’s defaults, for thou hast many things in thee that others do suffer of thee: and if thou canst not make thyself to be as thou wouldst, how mayest thou then look to have another to be ordered in all things after thy will?
[tr. Whitford/Raynal (1530/1871)]

Study always to be patient in bearing other men's defects, for you have many in yourself that others suffer from you, and if you cannot make yourself be as you would, how may you then look to have another regulated in all things to suit your will?
[tr. Whitford/Gardiner (1530/1955)]

Endeavour thy selfe patiently to bear with any faults and infirmities of others, for that thou thy selfe hast many things that must be borne withall by others. If thou canst not make thy selfe such a one as thou wouldst be, how canst thou expect to have another to thy liking in all things?
[tr. Page (1639), 1.16.6-7]

Remember, that You also have many Failings of your own, by which the Patience of other People will have its turn of being exercised. And if you do (as certainly you cannot but) see this, think how unreasonable it is, to expect you should make others in all particulars, what you would have them to be; when you cannot so much as make your self, what you are sensible you ought to be.
[tr. Stanhope (1696; 1706 ed.)]

Endeavor, to be always patient of the faults and imperfections of others; for thou haft many faults and imperfections of thy own, that require a reciprocation of forbearance. If thou art not able to make thyself that which thou wishest to be, how canst thou expect to mould another in conformity to thy will?
[tr. Payne (1803), 1.16.3]

Endeavour to be patient in bearing with the defects and infirmities of others, of what sort soever they be; for that thyself also hast many [failings] which must be borne with by others. If thou canst not make thyself such an one as thou wouldest, how canst thou expect to have another in all things to thy liking?
[ed. Parker (1841)]

Endeavour to be always patient of the faults and imperfections of others, whatever they may be; for thou hast many faults and imperfection of thy own, that require forbearance from others. If thou art not able to make thyself that which thou wishest to be, how canst thou expect to mould another in conformity to thy will?
[tr. Dibdin (1851)]

Endeavour to be patient in bearing with defects and infirmities in others, of what kind soever; because thou also hast many things which others must bear with. If thou canst not make thyself such as thou wouldst, how canst thou expect to have another according to thy liking?
[ed. Bagster (1860)]

Endeavour to be patient in bearing with other men’s faults and infirmities whatsoever they be, for thou thyself also hast many things which have need to be borne with by others. If thou canst not make thine own self what thou desireth, how shalt thou be able to fashion another to thine own liking.
[tr. Benham (1874)]

Endeavour to be patient in bearing with the defects and infirmities of others, of what sort soever they be; for that thyself also hast many failings which must be borne with by others. If thou canst not make thyself such an one as thou wouldst, how canst thou expect to have another in all things to thy liking?
[tr. Anon. (1901)]

Try to bear patiently with the defects and infirmities of others, whatever they may be, because you also have many a fault which others must endure. If you cannot make yourself what you would wish to be, how can you bend others to your will?
[tr. Croft/Bolton (1940)]

Try to be patient in bearing with others’ failings and all kinds of weaknesses, for you too have many which must be put up with by others. If you cannot mould yourself exactly as you would, how can you get another to be satisfying to you?
[tr. Daplyn (1952)]

Yes, you do well to cultivate patience in putting up with the shortcomings, the various disabilities of other people; only think how much they have to put up with in you! When you make such a failure of organizing your own life, how can you expect everybody else to come up to your own standards?
[tr. Knox-Oakley (1959)]

Try to be patient in bearing with the failings and weaknesses of other people, whatever they may be. You too have many faults, which others have to endure. If you cannot make yourself the kind of person you wish, how can you expect to have someone else to your liking?
[tr. Knott (1962)]

Seek always to be tolerant of the shortcomings and failings of others. They also have much to tolerate in you. If you are unable to mould yourself as you wish, how can you expect others to conform to your liking?
[tr. Rooney (1979)]

Take pains to be patient in bearing all the faults and weaknesses of others, for you too have many flaws that others must put up with. If you cannot make yourself as you would like to be, how can you expect to have another person entirely to your liking?
[tr. Creasy (1989)]

The Wit of conversation consists more in finding it in others than shewing a great deal your self.
[Bullord ed. (1696)]

The Wit of Conversation consists more in finding it in others, than in shewing a great deal your self.
[Curll ed. (1713)]

Conversation-Wit consists more in pointing out that of others, than in shewing a great deal yourself.
[Browne ed. (1752)]

The art of conversation consists far less in displaying much wit oneself than in helping others to be witty.
[tr. Stewart (1970)]

• "Just as it is better to illuminate than merely to shine, so to pass on what one has contemplated is better than merely to contemplate."
• "Better to illuminate than merely to shine; to deliver to others contemplated truths than merely to contemplate."
• "Better to light up than merely to shine, to deliver to others contemplated truths than merely to contemplate." [Source]
• "For even as it is better to enlighten than merely to shine, so it is better to give to others the fruits of one's contemplation than merely to contemplate." [Source]