6655.“来吧！我们不如用巧计待它”表诡计。这从“巧计”的含义清楚可知，“巧计”（prudence）当论及疏远真理与良善的恶人时，是指诡计；因为恶人将他们利用诡计和欺骗所做的事称为巧计或谨慎。有必要在此说一说“巧计”所表示的诡计。凡陷入邪恶的人都称诡计为“巧计”，认为聪明和智慧不在于别的。像这样的世人到了来世会变得更坏，在那里利用诡计不断反对良善与真理。他们当中那些觉得自己能利用虚假破坏和摧毁真理，无论用什么样的巧妙、恶毒的手段之人被视为聪明和智慧。由此可见在教会中，当人们认为巧计或谨慎在于诡计时，他们会是什么样或是何品质；这种人与地狱相通。那些真正的教会成员如此远离诡计，以致他们完全憎恶它；他们当中那些像天使一样的人则愿意尽可能地敞开心扉，好叫任何人都能清楚明白他们正在想什么。因为他们只想善待邻舍，即便在某人身上看见不好的东西，也会原谅它。那些陷入邪恶的人则不然；他们唯恐他们所想所愿的事暴露于光天化日之下，因为他们只想恶待邻舍；即便想要良善，也是为了他们自己的利益。如果他们真的做了善事，那也是一种表面形式的良善，是为了他们自己的利益和高位而做给别人看的。因为他们知道，良善与真理、公义与公平，以及高尚有藏强大的力量在里面，能吸收人心，甚至吸引恶人的心。
Potts(1905-1910) 6655
6655. Come, let us use prudence with it. That this signifies cunning, is evident from the signification of "prudence," when said of the evil, who have been alienated from truth and good, as being cunning; for that which the evil do from cunning, and also from deceit, they call prudence. Of the cunning which is signified by "prudence," something may here be related. All who are in evil call cunning "prudence," and make intelligence and wisdom to consist in nothing else. They who are of this character in the world become worse in the other life, and there act continually from cunning against things good and true; and those are recognized as intelligent and wise among them who seem to themselves able to invalidate and destroy truths by falsities, no matter by what art or wickedness. From this it can be seen what is the quality of men within the church when they make prudence to consist in cunning: that they have communication with the hells. Those who are true men of the church are so far removed from cunning that they absolutely abhor it; and those of them who are as the angels, desire that if it were possible their minds should be open, so that what they think may be manifest to everyone; for they intend nothing but good toward their neighbor, and if they see evil in anyone they excuse it. It is otherwise with those who are in evil; these are afraid lest anything which they think and will should show itself; for they intend nothing but evil to the neighbor; if good, it is for the sake of self; and if they do what is good, it is only in the outward form, that they may appear good for the sake of gain and honor; for they know that what is good and true, just and fair, and also what is honorable, have a strong hidden power of attracting minds, even of those who are evil.
Elliott(1983-1999) 6655
6655. 'Come, let us use prudence with them' means guile. This is clear from the meaning of 'prudence' - when that word is used by the evil who are alienated from truth and goodness - as guile, for the evil speak of what they accomplish by the use of guile, and also of deceit, as prudence. Let something about the guile meant by 'prudence' be mentioned here. All who are under the influence of evil speak of guile as prudence and do not consider intelligence and wisdom to consist in anything else. People who are like this in the world become worse in the next life, where by the use of guile they constantly act in opposition to whatever is good and true. And those among them are thought of as the intelligent and wise who are able, as they themselves see it, to employ falsities to break down and demolish truths, behaving in any artful or malicious way they can to accomplish this. From this one can see what people within the Church are like when they identify prudence with guile; one can see that such people are in touch with the hells. But those who are true members of the Church are so far removed from guile that they utterly abhor it; and those among them who are like angels are willing, if at all possible, to have their minds laid open so that anyone may see plainly what they are thinking. For they intend nothing but good towards their neighbour; and if they notice anything bad in someone they make allowances for it. It is different with those who are governed by evil. They are afraid of having anything they think or will brought to light, for they intend nothing but ill for their neighbour, or if they do intend good it is for their own benefit. If they actually perform anything good, it is merely an outward appearance of good, done so that others may see them, for the sake of their own monetary gain and high position. For they know that whatever is good and true, just and fair, and also honourable, has a strong and hidden power within it to attract people's minds, even those of the wicked.
Latin(1748-1756) 6655
6655. `Age, prudentia utamur illi': quod significet astum, constat ex significatione `prudentiae,' cum dicitur a malis qui abalienati sunt a vero et bono, quod sit astus, nam id quod mali agunt ex astu, et quoque ex dolo, vocant prudentiam. (m){1}De astu qui significatur per prudentiam, licet hic aliquid memorare: qui in malo sunt, omnes {2} astum vocant prudentiam,(n) {3}nec in alio ponunt intelligentiam et sapientiam; qui tales sunt in mundo, pejores fiunt in altera vita, et ibi {4}ex astu contra bona et vera continue {5} agunt; {6}et apud illos pro intelligentibus et sapientibus {7}agnoscuntur qui per falsa infirmare et destruere posse sibi videntur vera, quacumque arte aut malitia hoc fiat {8}. Inde constare potest cum homines intra Ecclesiam prudentiam ponunt in astu, quales sunt, quod nempe (t)illis communicatio sit cum infernis; qui {9} veri homines Ecclesiae sunt, tantum remoti sunt ab astu ut prorsus abhorreant illum, et qui eorum sunt sicut angeli, volunt si fieri posset, ut mens eorum aperta sit, et pateat cuivis manifeste {10}quid cogitant, {11}nam non nisi quam bonum intendunt erga proximum, et si malum apud aliquem {12}vident, excusant; aliter {2} qui in malo sunt, illi timent ne quicquam quod cogitant et volunt, eluceat, nam non nisi quam malum {13}intendunt proximo, {14} si bonum, est pro se; et si bonum faciunt, est modo in externa forma ut appareant {15} lucri et honoris causa; sciunt enim quod bonum et verum, justum et aequum, tum honestum, vim latentem fortem habeant attrahendi {16}animos, etiam malorum. @1 Inde hic per prudentia uti, quia dictum a Pharaone est astus: quia de astu qui significatur per prudentiam, agitur; licet de prudentia illa, quae astus$ @2 i illi$ @3 d imo nec i nam non$ @4 astum$ @5 i, quantum possunt,$ @6 quare ibi$ @7 agnoscunt modo illos$ @8 i, sive dolo fiat, sive astu, sive alia malitia$ @9 i enim$ @10 quod$ @11 causa est quia$ @12 Before apud$ @13 S had cogitant de then deleted cogitant and overwrote intendunt$ @14 i et$ @15 i boni, famae, et inde$ @16 animas$