¹ κρᾶσιν. “Transcriptional probability” (Hort's phrase) confirms this reading: κρίσιν would not have been altered to κρᾶσιν. But I find no other example of κρᾶσιν in Josephus. I take it to mean a ‘blending’ or ‘fusion,’ perhaps ‘copartnership.’ The following καί‥ καί‥ means (I think) ‘both‥ and‥’ (not ‘‥, and‥ and‥’): there is a coming together open to both parties (Fate and man).

² βουλετήριον in Josephus = (1) Council-chamber, of the Roman senate-house Ant. xiv. 270, xix. 60, of meeting-place of the Sanhedrin, B. J. vi. 354; (2) Council or meeting of council, Ant. xvii. 38 (||συνόδους), 280 β. ήγεν ἐπὶ τοῖς ποιητἐοις, xviii. 13, B. J. iv. 243. I translate ‘council-chamber’ above, strictly ‘meeting of council.’

³ “choose to join it (fall into line with it, or enter its council-chamber) actuated by virtue or vice.” προσΞωρεῖν πρὸς‥) cannot (like προσΞωρεῖν μετὰ‥) mean “take the side of virtue or of vice,” as I once erroneously translated it. [A remote parallel occurs in Herodotus viii. 60 fin. μὴ δὲ οίκότα βουλευομένοισι, ούκ ἐθέλει οὐδἑ Δ θεὸς προσξωρέειν πρὸ;ς τὰς άνθρωπηίμ λνώμας, ‘But when (men) in their counsels reject reason, God does not choose to follow the wanderings of human fancies,’ Rawlinson.]

If man comes in μετὰ κακίας κακιας, Fate will not interfere but will let his destiny have its course: if μετ’ άρετῆς, Fate goes half way to meet him.