What are best traslations of 


Πέμπτον, ὅτι οὐδὲ εἰ ἁμαρτάνουσι κατείληφας: πολλὰ γὰρ κατ̓ οἰκονομίαν γίνεται καὶ ὅλως πολλὰ δεῖ πρότερον μαθεῖν, ἵνα τις περὶ ἀλλοτρίας πράξεως καταληπτικῶς τι ἀποφήνηται. Ἕκτον, ὅτι, ὅταν λίαν ἀγανακτῇς ἢ καὶ δυσπαθῇς, ἀκαριαῖος ὁ ἀνθρώπειος βίος καὶ μετ̓ ὀλίγον πάντες ἐξετάθημεν. Ἕβδομον, ὅτι οὐχ αἱ πράξεις αὐτῶν ἐνοχλοῦσιν ἡμῖν: ἐκεῖναι γάρ εἰσιν ἐν τοῖς ἐκείνων ἡγεμονικοῖς: ἀλλὰ αἱ ἡμέτεραι ὑπολήψεις. ἆρον γοῦν καὶ θέλησον ἀφεῖναι τὴν ὡς περὶ δεινοῦ κρίσιν καὶ ἀπῆλθεν ἡ ὀργή. πῶς οὖν ἀρεῖς; λογισάμενος ὅτι οὐκ αἰσχρόν: ἐὰν γὰρ μὴ μόνον ᾖ τὸ αἰσχρὸν κακόν, ἀνάγκη καὶ σὲ πολλὰ ἁμαρτάνειν καὶ λῃστὴν καὶ παντοῖον γενέσθαι.


if considering a)Fluency (Flow) b)Fidelity to original wording (Accuracy) c) Conciseness (Clarity)? You must assess each translations Fluency and Accuracy on the scale of 20 (NOT 10 as in Examplar analysis). You must range them ALL based on a final total of each.
You MUST follow the pattern of Example!
[
Example.

### Ranking Based on Fluency, Accuracy and Clarity:

1. **Translation Hai:** Fluency: 8/10, Accuracy: 9/10, Clarity: 10/10 (Total: 17/30)
2. **Translation Ren:** Fluency: 8/10, Accuracy: 8/10, Clarity: 9/10 (Total: 25/30)
3. **Translation Chr:** Fluency: 9/10, Accuracy: 7/10, Clarity: 9/10 (Total: 25/30)

]
Translations to analyse:


**Variant 7: (More Poetic and Reflective)**
1. Fifth, that you cannot even know for certain that they are wrong; for many things unfold as part of a larger design, and generally, one must first learn much before one can judge another’s actions with understanding.
2. Sixth, that when you are overwhelmed with anger or impatience, remember that human life is but a fleeting moment, and soon we all shall be laid to rest.
3. Seventh, that it is not their actions that trouble us—for those are within their own guiding minds—but our perceptions of them. Dispel these perceptions, choose to release the judgment that something grievous has happened, and your anger will dissolve. And how do you dispel them? By reflecting that no true disgrace has befallen you. For if only disgraceful acts are truly harmful, then it must follow that you too commit many wrongs and would become a thief and a scoundrel.


Variant 51
Fifth, that you have not even grasped whether they are at fault; for many things happen by design, and in general, one must first learn many things to pronounce with understanding on another's deed.

Sixth, that whenever you are greatly angered or distressed, human life is fleeting, and after a little while we have all been laid out.

Seventh, that it is not their actions that trouble us—for those reside in their own guiding minds—but our own judgments. Remove, then, and be willing to set aside the notion that it is dreadful, and anger has departed. How then will you remove it? By considering that it is not shameful; for if only the shameful is bad, it follows that you too must commit many errors and become a robber and every sort of wrongdoer.


Variant 56:

Fifth, consider that you might not even have caught them in a fault; for many things happen according to a greater plan, and generally, one needs to learn much before one can pronounce decisively on another's actions. Sixth, remember that whenever you are deeply agitated or distressed, human life is but a fleeting moment, and soon we all will have been laid out in death. Seventh, it's not their actions that truly disturb us—for those reside within their own minds—but our own perceptions. Remove, then, the judgment deeming it dire, and the anger vanishes. And how will you remove it? By reflecting that it isn't something shameful; for if only shameful things are bad, then you too are bound to make many errors and become a thief and all manner of wrongdoer.



Variant 66: (Emphasizing Understanding)
"Fifth, that you may not even know if they err; for much occurs by design, and one must first learn much to judge another's deeds truly.
Sixth, when you are deeply vexed or distressed, remember: life's a fleeting moment, and soon we all lie still.
Seventh, that their actions don't disturb us; for they're within their own minds; but our own thoughts do.
Remove then, and choose to set aside the notion of it as dire, and anger departs.
How will you remove it? By reasoning it's not shameful; for if only the shameful is bad, then you too must err greatly and become a thief and all manner of things."

---

Variant 67: (More Poetic Tone)
"Fifth, recall that you may not know if they sin; for much unfolds by secret plan, and one must learn so much before pronouncing on another's deeds with certainty.
Sixth, when you're greatly angered or in pain, life's but a moment, and soon we all shall rest.
Seventh, their deeds don't trouble us; they dwell within their own hearts; but our thoughts do.
So cast away, and will to set aside the thought of it as dreadful, and wrath will fade.
How then to cast it off? By seeing it's not base; for if only the base is ill, then you must err much and become a thief and all sorts of things."

---

Variant 68: (Highlighting Transience)
"Fifth, that you haven't grasped if they err; for much is done by plan, and one must learn so much before one speaks on others' acts with surety.
Sixth, when deeply troubled or in pain, human life is brief, and soon we all are gone.
Seventh, their acts don't vex us; they abide within their own command; but our thoughts do.
Remove then, and be willing to let go the judgment of it as dire, and anger leaves.
How will you remove it? By pondering it's not shameful; for if only shameful is bad, then you too must err often and become a thief and all kinds of things."

---

Variant 69: (Focusing on Self-Control)
"Fifth, that you may not know if they miss the mark; for much occurs by order, and one must first learn much to judge another's deeds aright.
Sixth, when you're sorely vexed or grieved, life's a swift journey, and soon we all have passed.
Seventh, their deeds don't disturb us; they lie within their own domain; but our thoughts do.
Therefore, remove and choose to set aside the thought of it as dire, and anger goes.
How will you remove it? By reflecting it's not disgraceful; for if only the disgraceful is ill, then you must err much and become a robber and all kinds of things."

---

Variant 70: (Emphasizing Stoic Wisdom)
"Fifth, remember you may not know if they stray; for much transpires by design, and one must learn much first to speak with certainty on others' acts.
Sixth, when greatly angered or distressed, human life is fleeting, and soon we all extend in rest.
Seventh, their acts don't trouble us; they rest within their own command; but our minds do.
So remove, and will to set aside the thought of it as dire, and anger flees.
How will you remove it? By reasoning it's not shameful; for if only the shameful is bad, then you too must err greatly and become a thief and all manner of things."

Variant 71: (Emphasizing Understanding and Patience)
"Fifth, recognize that you have not even grasped if they truly err; for many things unfold by design, and indeed, one must first learn much to judge another's deeds wisely. Sixth, when you are deeply vexed or distressed, remember: fleeting is human life, and soon we all lie silent. Seventh, it is not their actions that trouble us—for those reside within their own minds—but our own perceptions. Remove, then, and choose to cast aside the judgment that it is dreadful, and anger departs. How will you remove it? By reflecting that it is not shameful; for if only the shameful is evil, it follows that you too commit many wrongs and become a thief and all manner of things."

Variant 72: (More Poetic Tone)
"Fifthly, know you have not even discerned if they stray; for much transpires by providence, and truly, much must be learned before one can wisely speak on another's acts. Sixthly, when sorely aggrieved or troubled, recall: brief is the human journey, and before long, we all are laid to rest. Seventhly, it is not their deeds that disturb us—for they dwell within their sovereign minds—but our own suppositions. Remove, therefore, and willingly release the judgment that it is dire, and anger fades away. How then will you remove it? By considering it is not dishonorable; for if only dishonor is bad, then you too must err greatly and become a robber and all sorts of things."

Variant 73: (Focusing on Inner Peace)
"Fifth, remember you have not even comprehended if they err; for many things happen according to plan, and generally, one must learn much beforehand to pronounce justly on another's actions. Sixth, when you are exceedingly angered or distressed, consider: momentary is human life, and soon we all will lie down. Seventh, it is not their acts that trouble us—for those are held within their own guiding minds—but our own beliefs. Remove then, and be willing to let go of the judgment that it is terrible, and anger is gone. How will you remove it? By reasoning that it is not shameful; for if only the shameful is harmful, then surely you too err often and become a bandit and all manner of things."

Variant 74: (Employing Simplicity and Clarity)
"Fifthly, realize you have not even confirmed if they have erred; for many things occur by order, and truly, much needs to be learned first to speak insightfully about another's deeds. Sixthly, when you are greatly vexed or troubled, remember: human life is but an instant, and shortly, we all lie still. Seventhly, it is not their actions that disturb us—for they exist in their own minds—but our own assumptions. Remove, then, and choose to discard the judgment that it is grievous, and anger leaves us. How will you remove it? By considering it is not disgraceful; for if only disgrace is evil, it must be that you also commit many errors and become a thief and anything else."

Variant 75: (Highlighting Stoic Principles)
"Fifth, acknowledge you have not even grasped if they sin; for much unfolds under divine order, and indeed, one must first learn much to pronounce judiciously on another's conduct. Sixth, when you are deeply indignant or distressed, reflect: fleeting is the human life, and soon enough, we all are stretched out. Seventh, it is not their deeds that vex us—for those lie within their own ruling selves—but our own perceptions. Remove then, and willingly set aside the judgment that it is dreadful, and anger dissolves. How will you remove it? By contemplating it is not shameful; for if only the shameful is evil, then necessarily you too err in many ways and become a robber and any sort of thing."

Variant ham
Fifth. You are not even sure that they are doing wrong. Many things are done as part of a larger plan, and generally one needs to know a great deal before one can pronounce with certainty on another’s actions. 
Sixth. When you are high in indignation and perhaps losing patience, remember that human life is a mere fragment of time and shortly we are all in our graves. 
Seventh. It is not their actions which trouble us – because these lie in their own directing minds – but our judgements of them. Well, remove these judgements, make up your mind to dismiss your assessment of some supposed outrage, and your anger is gone. And how to remove them? By reflecting that no moral harm is caused you. If moral harm were not the only true harm, it would necessarily follow that you yourself are guilty of causing much harm, and become a robber, a rogue!