96# “这些事是那右手拿着七星的说的”表示良善和真理的一切知识或认知都来自祂。这从“七星”和“右手”的含义清楚可知：“七星”是指良善和真理的一切知识或认知(参看AE72节)；“右手”当论及主时，是指来自祂的东西，或它们来自祂(参看AE72, 79节)。因此，“那右手拿着七星的”这句话表示良善和真理的一切知识或认知都来自主。经上之所以说“这些事是那右手拿着七星，在七个金灯台中间行走的说的”，是因为“星”表示良善和真理的知识或认知，“金灯台”表示新天堂和新教会。表明所论述主题的一个神性特征就这样放在对每个教会的描述前面(也在接下来对教会的描述前面，启示录2: 8, 12, 18; 3:1,7, 14)。这些特征之所以如此放在前面，是因为教会的一切都来自主。由此也清楚可知为何第一章以约翰所看见的代表来描述神性人身方面的主，以便可以从那里取得要放在对每个教会的描述前面的东西，为见证和纪念教会的一切都来自主，事实上来自祂的神性人身；因为构成教会的一切爱之良善和信之真理都从这神性人身发出。
直接从祂的神性本身发出的东西不能抵达人，因为祂的神性本身是不可见的，因而不落在思维里面，不落在思维里面的，也不落在信里面；因为信的一切都必须是思维的对象。第一章以约翰所看见的代表来描述的人子就是神性人身和从这神性人身发出的神性真理方面的主(参看AE63节)。此处之所以首先论述真理和良善的知识或认知，是因为它们是教会的最初事物；事实上，若不通过来自圣言、属于教会的知识或认知，没有人能被引入构成教会的信和仁(参看《天堂与地狱》356节后面摘自《属天的奥秘》的附录)。
96. These things saith he that holdeth the seven stars in his right hand. That this signifies from whom are all the knowledges (cognitiones) of good and truth, is evident from the signification of the seven stars, as denoting all the knowledges (cognitiones) of good and truth (concerning which see above, n. 63.) The reason why the knowledges (cognitiones) of truth and good are here first treated of, is, that they are the first things of the church; for no one can be initiated into faith and charity, which constitute the church, except by knowledges (cognitiones) pertaining to the church from the Word (as may be seen in the Appendix from the Arcana Coelestia in Heaven and Hell, after n. 356).
96. These things saith He that holdeth the seven stars in His right hand, signifies from whom are all the knowledges of good and truth. This is evident from the signification of "seven stars," as meaning all the knowledges of good and truth (See above, n. 63. The knowledges of truth and good are here treated of first, because they are the first things of the church; for no one can be initiated into faith and charity, which constitute the church, except by means of knowledges from the Word that pertain to the church (See what is appended to n. 356 of the work on Heaven and Hell from the Arcana Coelestia).
96. "Haec dicit tenens septem stellas in dextra sua." - Quod significet a quo omnes cognitiones boni et veri, constat ex significatione "septem stellarum", quod sint omnes cognitiones boni et veri (de qua supra, n. 72); et ex significatione "dextrae", cum de Domino, quod sit quod ab Ipso (de qua etiam supra, n. 72, 79): inde per haec, "tenens septem stellas in dextra sua", significatur, quod a Domino omnes cognitiones boni et veri. Quod dicatur quod sic dicat "tenens septem stellas in dextra sua et ambulans in medio (septem) candelabrorum aureorum", est quia per "stellas" significantur cognitiones boni et veri, et per "candelabra aurea" novum caelum et nova ecclesia; praeficitur sic descriptioni cuivis ecclesiae Divinum characteristicon, quod indicat de quo agitur (ut quoque descriptioni ecclesiarum sequentium, ut vers. 8, 12, 18; 3:1, 7, 14); causa quod praeficiatur, est quia omne ecclesiae est a Domino. Inde quoque patet, cur in primo capite Dominus quoad Divinum Humanum suum per repraesentativa, quae visa Johanni, descriptus est; quod nempe ut inde desumeretur quod praeficiendum esset descriptioni cujusvis ecclesiae, in testimonium et memoriale quod omne ecclesiae sit a Domino, et quidem a Divino Humano Ipsius, ex hoc enim procedit omne bonum amoris et verum fidei quae faciunt ecclesiam: quod immediate procedit ex ipso Divino Ipsius, hoc non pervenit ad hominem, quia ipsum Divinum Ipsius est invisibile, et inde non in cogitationem cadit; et quod non in cogitationem cadit, hoc nec in fidem, nam omne quod fidei est cogitabitur.
Quod "Filius hominis, qui per repraesentativa visa Johanni in primo capite descriptus est, sit Dominus quoad Divinum Humanum, et inde procedens Divinum Verum, videatur supra (n. 63). Quod de cognitionibus veri et boni hic primum agatur, est quia illae sunt prima ecclesiae; nemo enim initiari potest in fidem et charitatem, quae faciunt ecclesiam, nisi per cognitiones quae sunt ecclesiae ex Verbo (videatur appendix ex Arcanis Caelestibus in opere De Caelo et Inferno, post n. 356).