⚖️🌀↔️♦️❓v.5; 1) Which translation is best (both fluent, clear and as true to the original Greek wording as possible: 

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.


)? 
You must assess each translations a)Fluency (Flow) b)Fidelity to original wording (Accuracy) c) Conciseness (Clarity) ! You must range them based on a final total of each.

You MUST follow the pattern of {Examplar analysis} 
Analyze the translations in FULL detail, considering Fluency, Accuracy and Clarity, weeknesses and strengthes. 
You MUST give AS MUCH suggestions AS POSSIBLE to improve Fluency, Accuracy and Clarity of each translation ( example: "People are hurt, after all, when called unjust" could be made clearer by saying "People are naturally hurt when called unjust.")

!!! NOTE on {Examplar analysis}:
You must Give 2(!) variants of Possible Improved Translation using language that is concise and clear while CLOSELY following the Greek PHRASING and WORD CHOICES.

[Example: 

Koine Greek - 
Τρίτον, ὅτι, εἰ μὲν ὀρθῶς ταῦτα ποιοῦσιν, οὐ δεῖ δυσχεραίνειν: εἰ ὀ οὐκ ὀρθῶς, δηλονότι ἄκοντες καὶ ἀγνοοῦντες. πᾶσα γὰρ ψυχὴ ἄκουσα στέρεται, ὥσπερ τοῦ ἀληθοῦς, οὕτως καὶ τοῦ κατ̓ ἀξίαν ἑκάστῳ προσφέρεσθαι. ἄχθονται γοῦν ἀκούοντες ἄδικοι καὶ ἀγνώμονες καὶ πλεονέκται καὶ καθάπαξ ἁμαρτητικοὶ περὶ τοὺς πλησίον. Τέταρτον, ὅτι καὶ αὐτὸς πολλὰ ἁμαρτάνεις καὶ ἄλλος τοιοῦτος εἷ: καὶ εἴ τινων δὲ ἁμαρτημάτων ἀπέχῃ, ἀλλὰ τήν γε ἕξιν ἐποιστικὴν ἔχεις, εἰ καὶ διὰ δειλίαν ἢ δοξοκοπίαν ἢ τοιοῦτό τι κακὸν ἀπέχῃ τῶν ὁμοίων ἁμαρτημάτων.

Translations analysed:

pit2
Third, if indeed they do this rightly, you have no reason to complain, but if not rightly, then it’s clear, they act unwillingly and unaware. For no soul is willingly deprived of truth, nor of the ability to treat each as they merit. People are hurt, after all, when called unjust, unfeeling, greedy—in short, wrongdoers toward their neighbors.
Fourth, you too err often and are like them. Even if you avoid some wrongs, you still have the disposition for them, restrained perhaps by cowardice, vanity, or some other flaw, from similar mistakes.

Wat 
Third, remember that there’s no need to complain if what they do is right, and that if it’s not right, they’re acting involuntarily and out of ignorance. For no soul is voluntarily deprived of the truth, and by the same token no soul is voluntarily deprived of the ability to deal equitably with anything according to its worth. At any rate, people don’t like to be called unjust, discourteous, and avaricious, or, in general, to be thought of as likely to wrong their neighbors. 
Fourth, remember that you yourself often do wrong and are no better than them. Even if you refrain from certain kinds of transgressions, you still have the capacity to commit them, and it’s just cowardice or a concern for your reputation or some other equally bad reason that keeps you from committing the same kind of wrongs as them. 

gil
Thirdly, consider that if they are acting rightly in what they do, there is no reason for you to be annoyed, but if they are acting wrongly, it is plain that they are doing so involuntarily and through ignorance. For as no soul is ever willingly deprived of the truth, so neither is it willingly deprived of the capacity to deal with each person as he deserves. At any rate, people are upset if they hear themselves spoken of as unjust, callous, avaricious, or, in a word, as people who offend against their neighbours. 
Fourthly, consider that you for your own part also commit many wrongs, and are just the same as they are; and that even if you do refrain from certain kinds of wrongdoing, you have at least the inclination to commit such wrongs, even if cowardice, or concern for your reputation, or some other vice of that kind, saves you from actually committing them.

{Examplar analysis}:

## Analysis of Translations

#### **pit2**

- **Fluency:** 16/20
  - The translation is generally fluent, but some phrases are a bit awkward, such as "if indeed they do this rightly."
- **Accuracy:** 17/20
  - The translation is quite accurate and captures the nuances of the original Greek better than pit4o. For example, "For no soul is willingly deprived of truth" is a more accurate rendering of "πᾶσα γὰρ ψυχὴ ἄκουσα στέρεται, ὥσπερ τοῦ ἀληθοῦς."
- **Clarity:** 17/20
  - The translation is mostly clear, but some sentences could be rephrased for better clarity. For example, "People are hurt, after all, when called unjust" could be made clearer by saying "People are naturally hurt when called unjust."

#### **Wat**

- **Fluency:** 15/20
  - The translation is fluent but a bit verbose in places. For example, "remember that there’s no need to complain if what they do is right" could be more concisely phrased as "if they act rightly, you have no reason to complain."
- **Accuracy:** 18/20
  - The translation is very accurate and captures the nuances of the original Greek well. For example, "For no soul is voluntarily deprived of the truth" is a good rendering of "πᾶσα γὰρ ψυχὴ ἄκουσα στέρεται, ὥσπερ τοῦ ἀληθοῦς."
- **Clarity:** 16/20
  - The translation is generally clear, but the verbosity in some places can make it slightly less clear than other translations.

#### **gil**

- **Fluency:** 16/20
  - The translation is generally fluent, but some phrases are a bit awkward, such as "consider that if they are acting rightly in what they do."
- **Accuracy:** 19/20
  - The translation is very accurate and captures the nuances of the original Greek very well. For example, "For as no soul is ever willingly deprived of the truth" is a very accurate rendering of "πᾶσα γὰρ ψυχὴ ἄκουσα στέρεται, ὥσπερ τοῦ ἀληθοῦς."
- **Clarity:** 17/20
  - The translation is mostly clear, but some sentences could be rephrased for better clarity. For example, "consider that you for your own part also commit many wrongs" could be made clearer by saying "you too often err."

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

1. **gil:** Fluency: 16/20, Accuracy: 19/20, Clarity: 17/20 (Total: 52/60)
2. **pit2:** Fluency: 16/20, Accuracy: 17/20, Clarity: 17/20 (Total: 50/60)
3. **Wat:** Fluency: 15/20, Accuracy: 18/20, Clarity: 16/20 (Total: 49/60)

### Possible Improved Translations

**Variant 1 (combining strengths of hic and gil):**

"Third, if they act rightly, you have no reason to be offended. If wrongly, it's clear they act involuntarily and out of ignorance. For as no soul is ever willingly deprived of the truth, so neither is it willingly deprived of the capacity to treat each person as they deserve. People are naturally resentful if called unjust, insensitive, greedy, or in any way wrongdoers toward their neighbors. Fourth, you too often err, just like them. Even if you refrain from certain wrongs, you still have the inclination, restrained perhaps by cowardice, fear of what others will say, or some other vice."

This improved translation aims to capture the clarity and accessibility of modern language while staying as true as possible to the original Greek text.
]
Translations to analyse:



p0
Fifth, that you have not even caught them in wrongdoing; for many things happen by plan, and generally much needs to be learned first, so one may pronounce with understanding on another's deed.
Sixth, that when you are greatly vexed or troubled, remember: human life is but an instant, and soon we all are stretched out in death.
Seventh, that their deeds do not disturb us—they are in their own guiding minds—but our own judgments do. Remove, then, and be willing to let go of thinking it's dreadful, and anger departs.
How then will you remove it? By reasoning that it is not shameful. For unless what is shameful is alone evil, you too must err much and become a brigand and all things besides.

p00
Fifth, that you have not even found them at fault; for many things occur by arrangement, and in general, much must be learned before one can speak accurately about others' acts.
Sixth, that when you are deeply angered or distressed, human life is momentary, and in a short time, we all are laid out.
Seventh, that their acts do not disturb us—they rest in their own guiding minds—but our own assumptions do. So remove and choose to set aside the thought of it being dreadful, and anger has gone.
How then will you remove it? By reasoning that it is not shameful. For if only the shameful is  bad, otherwise you must necessarily err much and become a thief and every sort of thing.

 

p1
Fifth, that you haven't even grasped if they do wrong; for much unfolds by design, and indeed, much must be learned before one can judge another's deeds with certainty.

Sixth, when you're greatly angered or even distressed, remember: human life is but a moment, and soon we all are  laid to rest.

Seventh, it's not their deeds that trouble us—for those rest in their own guiding minds—but our own perceptions. Remove then, and be willing to let go of the judgment that it`s harm, and anger is gone.

How then will you remove it? Reflect that it's not shameful; for if only shameful things are evil, it follows that you must err in many ways, become a thief, and all manner of things.



p2

Fifth, acknowledge you have not even grasped if they err; for many things happen according to plan, and generally, one must learn much first to pronounce justly on another's acts.
Sixth, when you are greatly angered or distressed, remember: momentary is human life, 
and soon we all will lie down. 
Seventh, it is not their acts that trouble us—for they exist in their own minds—but our own assumptions. Remove then, and be willing to let go of the judgment that it`s harm, and anger departs. 
How will you remove it? By reasoning it is not disgraceful; for if only the disgrace is evil, 
then you must also commit many wrongs and become a thief and all manner of things.


**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 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!