7778.“凡在埃及地头生的都必死”表那时与仁分离之信的诅咒。这从“死”和“头生的”的含义清楚可知：“死”是指诅咒（参看5407，6119节）；“头生的”是指教会的信，仁经由这信而来（352，2435，6344，7035节）。但“埃及地头生的”是指无仁之信，如前所述（7766节）。
至于无仁之信，还有更多要说的。无仁之信并非信，只是关于诸如构成信的那类事物的记忆知识。因为信之真理视仁为其最终目的，后来则从作为其最初目的的仁发出。由此明显可知，构成信的事物并不存在于那些没有仁的人身上；然而，众所周知，他们的确拥有信之真理的记忆知识。他们将这种记忆知识称为信。当信之真理和良善的记忆知识被他们用来支持虚假和邪恶时，他们就不再拥有信之真理和良善，因为这些真理和良善同意它们所服务的虚假和邪恶。事实上，这时，它们所支持的真正虚假和邪恶在它们里面可以看到。
那些构成正信的事物向上看天堂和主；而那些构成与仁分离之信的事物则向下看，当它们支持邪恶和虚假时，则朝地狱观看。由此也明显可知，与仁分离之信并非信。由此可见，与仁分离之信的诅咒表示什么，即：这是信之被歪曲的真理和被玷污的良善的诅咒。因为当真理被歪曲时，它就不再是真理，而是虚假；当良善被玷污时，它就不再是良善，而是邪恶；信本身不再是由真理和良善构成，而是由虚假和邪恶构成的信，无论它外表看上去、听上去是什么样。此外，这是一个奥秘，每个人的信之品质都取决于他生活的品质。因此，如果他的生活是受诅咒的，那么他的信也是受诅咒的；因为当生活是邪恶的生活时，它就是虚假的信。事实的确如此，这一点在世上并不明显，但在来世是显而易见的。当那里的恶人被剥夺真理和良善的记忆知识时，隐藏在他们里面的虚假就从邪恶中露出来。
一些恶人有一种信之真理是真理的信念；这种信念也被视为信。但它并不是信，因为它是由这个目的产生的，即：它可以作为获取利益、要职、名声的手段而进行服务。只要这些真理作为达到目的的手段而进行服务，它们被爱就是为了邪恶的意图。但当不再以这种方式进行服务时，它们就被遗弃，甚至被视为虚假。“说服性信仰”（persuasive faith）这个术语就用来描述这种信念，它也是主在马太福音中的话所表示的：
当那日，必有许多人对我说，主啊，主啊，我们不是奉你的名说预言，奉你的名赶鬼，奉你的名行许多异能吗？我必向他们声明，我从来不认识你们，你们这些作恶的人，离开我去吧！（马太福音7:22-23）
这种信也由五个愚拙的童女所拿的“没有油的灯”来表示，她们也说：“主啊，主啊，给我们开门。祂却回答说，我实在告诉你们，我不认识你们”（马太福音25:11-12）；“灯”表示信之真理，“油”表示仁之良善；因此，“没有油的灯”表示没有仁之良善的信之真理。
Potts(1905-1910) 7778
7778. And every firstborn in the land of Egypt shall die. That this signifies the damnation of faith separate from charity, is evident from the signification of "dying," as being damnation (see n. 5407, 6119); and from the signification of "firstborn," as being the faith of the church through which is charity (n. 352, 2435, 6344, 7035); but the "firstborn in the land of Egypt" denotes faith without charity (of which above, n. 7766). [2] As regards faith without charity, it is to be said further that faith without charity is not faith, but only the memory-knowledge of such things as are of faith; for the truths of faith look to charity as their ultimate end, and afterward proceed from charity as their first end. From this it is manifest that those things which are of faith have no existence with those who are not in charity, and yet it is known that the memory-knowledge of the truths of faith does exist with them. This memory-knowledge is that which they call faith. And when the memory-knowledges of the truth and good of faith are applied by them to confirm falsities and evils, then the truths and goods of faith no longer exist with them, because the truths and goods give assent to the falsities and evils which they serve, for then those very falsities and evils which they confirm are seen in them. [3] Those things which are of genuine faith look upward to heaven and to the Lord; but those which are of faith separate from charity look downward, and when they confirm evils and falsities they look toward hell. From this also it is evident that faith separate from charity is not faith. From all this it can be seen what is meant by the damnation of faith separate from charity, namely, that it is the damnation of the falsified truth and adulterated good of faith; for when good has been falsified it is no longer truth but falsity, and when good has been adulterated it is no longer good but evil; and faith itself is no longer the faith of truth and good, but of falsity and evil, no matter how it may appear and sound in the outward form. And (what is a secret) the quality of everyone's faith is such as is the quality of his life. If therefore the life has been damned, so also has the faith; for it is the faith of falsity when the life is a life of evil. That this is so does not appear in the world, but it is clearly shown in the other life when the evil there are being deprived of the memory-knowledge of truth and good, for then the falsities from evils which had lain hidden within them, come forth. [4] With some of the evil there is a persuasion that the truth of faith is truth, which persuasion is also supposed to be faith, but is not faith; for it is impressed from this end, that it may serve as a means of securing gain, honors, and reputation. So long as these truths serve as means, they are loved for the sake of the end, which is evil; but when they no longer so serve, they are left behind, nay, they are regarded as falsities. This persuasion is what is called "persuasive faith," and is what is meant by the words of the Lord in Matthew:
Many will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name have cast out demons, and in Thy name done many mighty works? But then will I confess unto them, I know you not; depart from Me ye that work iniquity (Matt. 7:22-23). The same faith is also meant by the "lamps without oil" with the five foolish virgins, who also said, "Lord, Lord, open to us. But He answering said, Verily I say to you, I know you not" (Matt. 25:11-12); by "lamps" are signified the truths of faith, and by "oil" the good of charity; thus by "lamps without oil," the truths of faith without the good of charity.
Elliott(1983-1999) 7778
7778. 'And all the firstborn in the land of Egypt will die' means the damnation of faith separated from charity. This is clear from the meaning of 'dying' as damnation, dealt with in 5407, 6119; and from the meaning of 'the firstborn' as the Church's faith through which charity comes, dealt with in 352, 2435, 6344, 7035. But 'the firstborn in the land of Egypt' is faith devoid of charity, about which see above in 7766.
[2] As regards faith devoid of charity, there is more to be said. Faith that is devoid of charity is not faith but merely knowledge of such things as constitute faith. For the truths of faith look to charity as their ultimate end in view, and later on proceed from charity as their first end in view. From this it is evident that the things which constitute faith do not exist with those who have no charity, even though they have a knowledge of the truths of faith, as is well known. This knowledge is what they call faith. And when they use the facts they know about the truth and good of faith to support falsities and evils, they no longer have the truths and forms of the good of faith because these come to be like the falsities and evils that such truths and forms of good serve. For now the very falsities and evils which they support are seen in them.
[3] Things that constitute genuine faith look upwards to heaven and the Lord, whereas those that constitute faith separated from charity look downwards - and when they support evils and falsities - to hell, from which too it is evident that faith separated from charity is not faith. All this goes to show what is meant by the damnation of faith separated from charity, that is to say, of the truth of faith when falsified and the good of faith when adulterated. For when truth has been falsified it is no longer truth but falsity, and when good has been adulterated it is no longer good but evil; and faith itself is no longer faith composed of truth and good but of falsity and evil, no matter what it looks and sounds like to outward appearance. Furthermore, and this is an arcanum, the character of anyone's faith is determined by the character of his life. If therefore his life is damned, so is his faith; for it is a faith composed of falsity when his life is a life of evil. It is not apparent in the world that this is so, but it is made plain in the next life. When the evil in that life are deprived of the truth and good they know there then emerge from evils the falsities which have lain hidden with those people.
[4] With some evil people a certain kind of conviction exists that the truth of faith is the truth; and this conviction too is thought to be faith. But it is not faith since it is induced by the intent to make it serve as the means by which wealth, important positions, and reputation can be acquired. As long as the truths they know are serving as the means to that end they love them for the sake of an evil intent. But when they no longer serve in that way they are abandoned, indeed are regarded as falsities. The term 'persuasive faith' is used to describe this kind of conviction, and it is what is meant by the Lord's words in Matthew,
Many will say to Me on that day, Lord, Lord, did we not prophesy though Your name, and through Your name cast out demons, and do many mighty works in Your name? But then I will confess to them, I do not know you; depart from Me, you workers of iniquity. Matt 7:22, 23.
The same kind of faith is also meant by 'lamps without oil' with the five foolish virgins, who also said, Lord, Lord, open to us. But He replying said, Truly, I say to you, I do not know you. Matt 25:11, 12.
The truths of faith are meant by 'lamps', and the good of charity by 'oil', so that 'lamps without oil' are truths of faith devoid of the good of charity.
Latin(1748-1756) 7778
7778. `Et morietur omnis primogenitus in terra Aegypti': quod significet damnationem fidei separatae a charitate, constat ex significatione `mori' quod sit damnatio, de qua n. 5407, 6119; et ex significatione `primogeniti' quod sit fides Ecclesiae per quam charitas, de qua n. 352, 2435, 6344, 7035; `primogenitus' autem `in terra Aegypti' est fides absque charitate, de {1}qua videatur supra n. 7766. 2 Quod fidem absque charitate attinet, ulterius dicendum: fides quae absque charitate non est fides, sed modo scientia talium quae fidei, {2} vera enim fidei spectant charitatem ut suum finem ultimum, ac postea procedunt a charitate ut a suo fine primo; inde patet quod illa quae fidei sunt non dentur apud illos qui non in charitate; quod tamen detur scientia verorum fidei apud illos, notum est; haec scientia est quae (d)ab illis vocatur fides; {3}et cum scientifica veri et boni fidei ab illis applicantur ad {4}confirmanda falsa et mala, tunc non amplius sunt apud illos vera et bona fidei, nam accedunt ad falsa et mala, {5}quibus inserviunt, {6}nam spectantur in illis tunc ipsa illa falsa 3 et mala quae confirmant; illa quae genuinae fidei sunt spectant sursum ad caelum et ad Dominum, at illa quae fidei separatae a charitate sunt spectant deorsum, et cum confirmant {7}mala et falsa, ad infernum; inde quoque patet quod fides separata a charitate non sit fides; {8}ex his constare potest quid intelligitur per damnationem fidei separatae a charitate, quod nempe {9} falsificati veri et adulterati boni quae fidei, nam verum cum falsificatum est, non amplius est verum sed falsum, et bonum cum adulteratum non amplius est bonum sed malum; et ipsa fides non amplius est fides veri et boni sed falsi et mali, utcumque in externa forma apparet et sonat; et quod arcanum est, talis unicuique est fides, qualis est vita; si itaque vita damnata est, etiam est fides, est enim fides falsi cum vita est mali; quod ita sit, non apparet in mundo, sed manifestatur in altera vita, cum {10}ibi mali deprivantur scientia veri et boni, tunc prodeunt e malis falsa quae apud illos recondita jacuerunt. 4 {11} Apud quosdam malos est persuasio quod verum fidei sit verum; hoc persuasivum etiam putatur esse fides, sed non est fides; impressum enim est ex fine quod inserviat pro medio captandi lucrum, honores, et famam; vera illa quamdiu pro mediis inserviunt, amantur propter finem qui est malus, at cum non amplius inserviunt, relinquuntur, immo spectantur ut falsa; haec persuasio est quae vocatur fides persuasiva, et est quae intelligitur per Domini verba apud Matthaeum, Multi dicent Mihi in die illa, Domine, Domine, nonne per nomen Tuum prophetavimus, et per nomen Tuum daemonia ejecimus, et in nomine Tuo multas virtutes fecimus? Sed tunc confitebor illis, Non novi vos, discedite a Me, operantes iniquitatem, vii 22, 23:eadem fides etiam intelligitur per `lampades absque oleo' apud quinque virgines stultas, quae etiam dixerunt, Domine, Domine, aperi nobis; sed respondens dixit, Amen dico vobis, Non novi vos, Matth. xxv 11, 12;
per `lampades' significantur vera fidei, et per `oleum' bonum charitatis; ita per `lampades absque oleo' vera fidei absque bono charitatis. @1 hac fide$ @2 i nam fides in se spectata est charitas,$ @3 at quatenus$ @4 confirmandum$ @5 ac illis$ @6 et$ @7 falsa et mala$ @8 inde patet$ @9 i damnatio$ @10 enim mali ibi deprivantur cognitionibus veri et boni, quae fuerant in memoriis eorum exterioribus$ @11 In A the remainder of this is an indistinct marginal insertion which appears to read: Apud quosdam malos est persuasio quod verum fidei sit verum; hoc persuasivum est quae putatur esse fides, sed non est fides, haeret enim in ea, ibi impressum ex origine quod inserviant pro mediis ad captandum lucri, honoris, famae, quamdiu iis favent, amantur propter finem; sed cum non amplius favent, relinquuntur, imo spectantur ut falsa, *** fides intelligitur per Domini verba ostensa$