1748、“从一根鞋线到一根鞋带”表示一切属世和肉体事物，它们都是不洁的，这从“一根鞋带”的含义清楚可知。在圣言中，脚底和脚跟表示属世层的最低部分，如前所示（259节）。鞋是遮盖脚底和脚跟的东西；因此，“鞋”表示某种更属世的东西，因而表示肉体本身。鞋的确切含义取决于实际的主题。当论及良善时，它用于正面意义；当论及邪恶时，则用于反面意义，此处便是这种情形，因为所论述的是所多玛王的财物，而所多玛王表示邪恶和虚假。因此，“鞋带”表示不洁的属世和肉体事物。“鞋线”表示虚假，“鞋带”表示邪恶；它因如此之小，最没有价值，故表示最低级的东西。
“鞋”表示这类事物，这一点从圣言中的其它地方也明显看出来；如耶和华从灌木丛中间向摩西显现时，祂对摩西说：
不要靠近这里，当把你脚上的鞋脱下来，因为你所站的地方是圣地。（出埃及记3:5）
同样，耶和华军队的元帅对约书亚说：
把你脚上的鞋脱下来，因为你所站的地方是圣的。（约书亚记5:15）
谁都能由此看出，只要这个人本质上是圣洁的，鞋子就不会以任何方式减损圣洁；但经上之所以这样说，是因为鞋代表需要脱去的最低级的属世和肉体之物。
属世和肉体事物都是不洁的，这一点也清楚可见于诗篇：
摩押是我的沐浴盆，我要向以东抛鞋。（诗篇60:8）
对门徒的吩咐也体现了这一点：
凡不接待你们、不听你们话的人，你们离开那家或是那城的时候，就把脚上的尘土跺下去。（马太福音10:14；马可福音6:11；路加福音9:5）
此处“脚上的尘土”和“鞋”具有同样的含义，即表示由邪恶和虚假所产生的不洁，因为脚底是最低的属世层。他们被吩咐这样做，是因为那时他们活在一个代表的时代，并且以为天堂的奥秘只存于代表中，而不是裸露的真理里。
由于“鞋”表示最低的属世层，所以脱鞋或鞋松了表示人应当脱去自然界最低级的事物；如摩西五经提到的不愿履行小叔子义务的人：
那人若不愿履行小叔子的本分，他哥哥的妻就要在长老眼前到那人跟前，脱下他脚上的鞋，吐唾沫在他脸上，回应说，不为哥哥建立家室的人，就要这样待他。在以色列中，他的名必称为被脱鞋者之家。（申命记25:5-10）
这表示被剥夺一切属世仁爱。
“鞋”也表示正面意义上的最低属世层，这一点同样从圣言清楚看出来；如摩西五经论到亚设说：
愿亚设蒙福，胜过众子；愿他得他弟兄的悦纳，可以把脚蘸在油中。你的鞋是铁的、铜的。（申命记33:24-25）
此处“鞋”表示最低的属世层；“铁鞋”表示属世真理，“铜鞋”表示属世良善，这从铁和铜的含义清楚可知（参看425，426节）。“鞋”因表示最低的属世和肉体部分，所以成为最小、最贱之物的象征，因为最低的属世和肉体部分是人里面所有事物中最贱的。这就是施洗约翰说这句话的意思：
有一位能力比我更大的要来，我就是给祂解鞋带也不配。（路加福音3:16；马可福音1:7；约翰福音1:27）
New Century Edition
Cooper(2008,2013)
[NCE]1748. The fact that from the string of a shoe even to its strap symbolizes everything that was unclean on the earthly and bodily levels can be seen from the symbolism of a shoestrap.
In the Word, the foot and heel symbolize the periphery of the earthly level, as shown before, in 259. A shoe is what covers the foot and heel, so it symbolizes an even more peripheral part of the earthly level, which is to say the actual level of the body. A shoe's symbolism depends on the topic at hand. When mentioned in connection with something good, it is taken in a positive sense; when mentioned in connection with something bad, it is taken in a negative sense. The latter is how it is taken here, where the subject is the property of Sodom's king, symbolizing evil and falsity. So the shoestrap symbolizes what is unclean on the earthly and bodily levels. A shoestring symbolizes falsity, and a shoestrap, evil. Because it is so small, it symbolizes what is lowliest of all.
[2] This symbolism of a shoe can also be seen from other places in the Word. When Jehovah appeared to Moses in the middle of the bramble, for instance, he said to Moses:
You are not to come near here; strip your shoes off your feet, because the place on which you are standing is holy land. (Exodus 3:5)
The leader of Jehovah's army said the same thing to Joshua:
Strip your shoe off your foot, because the place on which you are standing is holiness. (Joshua 5:15)
Anyone can see here that a shoe would not detract from the holiness in any way, provided the individual were intrinsically holy. The order is given because the shoe was representing the earthly, bodily periphery, which needs to be shed.
[3] The fact that earthly and bodily things are unclean can be seen in David:
Moab is my wash basin. On Edom I will set my shoe. (Psalms 60:8)
Something similar is involved in the command to the disciples:
If anyone does not welcome you or listen to your words, coming out of that house or city shake off the dust of your feet. (Matthew 10:14; Mark 6:11; Luke 9:5)
The dust of the feet symbolizes the same thing as a shoe — namely, something made unclean by evil and falsity — because the bottom of the foot means the outer limit of the earthly level. In those days people were engrossed in representation and believed that representation alone, rather than the naked truth, held secrets of heaven within it. That is why they were commanded to shake the dust off.
[4] Since a shoe symbolized the periphery of the earthly level, having a shoe taken off meant being stripped of the outermost dimensions of the earthly plane. As an example, take a man who refused to perform the levirate,{*1} spoken of in Moses:
If a man does not wish to perform the levirate, his sister-in-law shall come up to him in the eyes of the elders and draw his shoe off his foot and spit in his face. And she shall answer and say, "This is what shall be done to the man who does not build up the house of his brother." And his name in Israel will be called the house of one stripped of his shoe. (Deuteronomy 25:5-10)
This stands for a complete lack of earthly charity.
[5] A shoe symbolizes the outer limit of the earthly level in a good sense too, as can also be seen in the Word. Moses, for instance, says of Asher:
A blessing on Asher because of his sons! Let him be acceptable to his brothers and dip his foot in oil; iron and bronze is his shoe. (Deuteronomy 33:24-25)
The shoe stands for the periphery of the earthly level. A shoe of iron stands for earthly truth; a shoe of bronze, for earthly good. This is indicated by the symbolism of iron and bronze (425, 426). Because a shoe symbolized the earthly, bodily periphery, it gave rise to this figure of speech ["from the string of a shoe even to its strap"] that meant the least important, lowliest things of all. The outermost part of our earthly, bodily dimension is the lowliest of everything we have in us, which is what John the Baptist meant when he said,
One mightier than I is coming, and I am not worthy to undo the strap of his shoes. (Luke 3:16; Mark 1:7; John 1:27)
Footnotes:
{*1} The levirate was a law that obligated a man to marry his brother's widow in order to give children to her in his brother's name. The term comes from the Latin word for a brother-in-law, levir. [LHC]
Potts(1905-1910) 1748
1748. That from a thread even to the thong [or latchet] of a shoe. That this signifies all natural and corporeal things that were unclean, is evident from the signification of "the thong of a shoe." In the Word the sole of the foot and the heel signify the ultimate natural (as before shown, n. 259). A shoe is that which covers the sole of the foot and the heel; a "shoe" therefore signifies what is natural still further, thus the corporeal itself. The signification of a "shoe" is according to the subject. When predicated of goods it is taken in a good sense; and when of evil, in a bad sense; as here in treating of the substance of the king of Sodom, by whom evil and falsity are signified, the "thong of a shoe" signifies unclean natural and corporeal things. By the "thread of a shoe" falsity is signified, and by the "thong of a shoe" evil, and this the most worthless of all, because the word is a diminutive. [2] That such things are signified by a "shoe," is evident also from other passages in the Word; as when Jehovah appeared to Moses out of the midst of the bush, and said to Moses:
Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground (Exod. 3:5). The prince of the army of Jehovah said in like manner to Joshua:
Put off thy shoe from off thy foot; for the place whereon thou standest is holiness (Josh. 5:15). Here everyone can see that the shoe would take away nothing from the holiness, provided the man were holy in himself; but that it was said for the reason that the shoe represented the ultimate natural and corporeal which was to be put off. [3] That it is the unclean natural and corporeal, is also plain in David:
Moab is my washpot, upon Edom will I cast My shoe (Ps. 60:8). The command to the disciples involves what is similar:
Whosoever shall not receive you, nor hear your words, as ye go out of that house or that city, shake off the dust of your feet (Matt. 10:14; Mark 6:11; Luke 9:5);
where the "dust of the feet" has a signification like that of a "shoe," namely, uncleanness from evil and falsity, because the sole of the foot is the ultimate natural. They were commanded to do this because they were at that time in representatives, and thought that heavenly arcana were stored up in these alone, and not in naked truths. [4] Because a "shoe" signified the ultimate natural, the putting off of the shoe, or the shoe-loosing, signified that one should be divested of the ultimate things of nature; as in the case of him who was not willing to fulfill the duty of brother-in-law, spoken of in Moses:
If the man is not willing to fulfill the duties of a husband's brother, then his brother's wife shall come unto him in the eyes of the elders, and draw his shoe from off his foot, and spit in his face; and she shall answer and say, So shall it be done to the man that doth not build up his brother's house. And his name shall be called in Israel, The house of him that hath his shoe taken off (Deut. 25:5-10);
meaning that which is devoid of all natural charity. [5] That a "shoe" signifies the ultimate natural, in a good sense also, is likewise evident from the Word; as in Moses, concerning Asher:
Blessed be Asher above the sons; let him be acceptable unto his brethren, and let him dip his foot in oil; iron and brass shall thy shoe be (Deut. 33:24, 25);
where the "shoe" denotes the ultimate natural; a "shoe of iron" natural truth, a "shoe of brass" natural good, as is evident from the signification of iron and brass (see n. 425, 426). And because a "shoe" signified the ultimate natural and corporeal, it became a symbol of what is least and most worthless; for the ultimate natural and corporeal is the most worthless of all things in man. This was meant by John the Baptist, when he said, There cometh One that is mightier than I, the latchet of whose shoes I am not worthy to unloose (Luke 3:16; Mark 1:7; John 1:27).
Elliott(1983-1999) 1748
1748. 'That not a thread, nor even the latchet of a shoe' means all things, natural and bodily, that were unclean. This is clear from the meaning of 'the latchet of a shoe'. In the Word 'the sole of the foot, and the heel' means the lowest part of the natural, as shown already in 259. The shoe is that which covers the sole and the heel, and therefore 'a shoe' means something still more natural, thus the bodily itself. The exact meaning of a shoe depends on the actual subject. When it has reference to goods it is used in a good sense, but when it has reference to evils it is used in a bad sense, as it is here where the subject is the acquisitions of the king of Sodom, who means evil and falsity. 'The latchet of a shoe' therefore means things, natural and bodily, that are unclean. 'The thread of a shoe' means falsity, and 'the latchet of a shoe' evil, and because the expression denotes something very small the most degraded of all is meant.
[2] That these things are meant by a shoe is clear also from other places in the Word, such as when Jehovah appeared to Moses from the middle of the bush and said to Moses,
Do not come near here; put off your shoes from on your feet, for the place or which you are standing is holy ground. Exod 3:5.
Similarly, in what the commander of Jehovah's army said to Joshua,
Put off your shoe from on your foot, for the place on which you are standing is holy. Josh 5:15.
From this anyone may see that a shoe would not take away anything from the holiness provided the individual were holy in himself, but that this was said because 'a shoe' represented the lowest natural and bodily that was to be cast off.
[3] That it is the unclean natural and bodily is also clear in David,
Moab is My washbasin; upon Edom I will cast My shoe. Ps 60:8.
The commandment to the disciples embodies the same,
If anyone will not receive you or listen to your words, as you leave that house or city, shake off the dust of your feet. Matt 10:14; Mark 6:11; Luke 9:5.
Here 'dust of your feet' is similar in meaning to a shoe, for 'the sole of the foot' means the lowest natural, that is to say, uncleanness resulting from evil and falsity. They were commanded to do this because at that time they lived in an age of representatives, and imagined that heavenly arcana were stored away solely in these and not in naked truths.
[4] Because 'the shoe' meant the lowest natural, shedding, that is, 'taking off the shoe' meant that the lowest things of nature were to be shed, as in the case, mentioned in Moses, of any man who refused to fulfill the obligations of a brother-in-law,
He who refuses to fulfill the obligations of a brother-in-law - his sister-in-law shall go up to him in the sight of the elders, and she shall remove his shoe from upon his foot and spit in his face;a and she shall answer and say, So will it be done to the man who does not build up his brother's house. And his name will be called in Israel, The house of him who has his shoe taken off. Deut 25:5-10.
This stands for being devoid of all natural charity.
[5] That 'a shoe' means as well, in a good sense, the lowest natural is clear from the Word, as in Moses when referring to Asher,
Blessed above sons be Asher; let him be acceptable to his brothers, and dipping his foot in oil. Yourb shoe will be iron and bronze. Deut 33:24, 25.
Here 'shoe' stands for the lowest natural - 'iron shoe' for natural truth, 'bronze shoe' for natural good - as is clear from the meaning of iron and bronze, 425, 426. And because the shoe meant the lowest natural and bodily part, it therefore became a figurative expression for the least and basest thing of all, for the lowest natural and bodily part is the basest of all in man; and this is what John the Baptist meant when he said,
There is coming one mightier than I, the latchet of whose shoes I am not worthy to untie. Luke 3:16; Mark 1:7; John 1:27.
Latin(1748-1756) 1748
1748. 'Si a filo usquam ad corrigiam calcei': quod significet omnia quae immunda naturalia et corporea essent, constat a significatione 'corrigiae calcei': in Verbo 'planta pedis et calcaneum' significat ultimum naturale, ut ostensum est prius n. 259; calceus est qui investit plantam pedis et calcaneum, quare 'calceus' significat naturale adhuc ulterius, ita ipsum corporeum; significatio calcei se habet secundum subjecta; cum praedicatur de bonis, accipitur in bono sensu, cum de malis in malo, ut hic ubi agitur de acquisitione regis Sodomae per quem significatur malum et falsum, ideo per 'corrigiam calcei' significantur immunda naturalia et corporea; per 'filum calcei' significatur falsum, et per 'corrigiam calcei' malum, et hoc quia in diminutivo, omnium vilissimum: [2] quod illa per calceum significentur, constat quoque ab aliis locis in Verbo; ut cum Jehovah apparuit Mosi e medio rubi et dixit ad Mosen, Ne appropinques huc, exue calceos tuos a super pedibus tuis, quia locus, super quo tu stas, terra sanctitatis est, Exod. iii 5:similiter Princeps Exercitus Jehovae ad Josuam, Exue calceum tuum a super pede tuo, quia locus super quo tu stas, sanctitas ille, v 15:
ex quo quisque videre potest quod calceus nihil de sanctitate auferret. modo homo in se sanctus foret, sed quod ideo dictum quia 'calceus' repraesentabat ultimum naturale et corporeum, quod exuendum, [3] Quod immundum naturale et corporeum, constat quoque apud Davidem, Moabus pelvis lotionis Meae, super Edomum mittam calceum Meum, Ps. lx 10 [A.V. 8]:
simile involvit quod mandatum discipulis, Quisquis non exceperit vos, neque audiverit verba vestra, egredientes e domo aut urbe ista, excutite pulverem pedum vestrorum, Matth. x 14; Marc. vi 11; Luc. ix 5;
ubi 'pulvis pedum' simile ac calceus, quia 'planta pedis' ultimum naturale, significat, nempe immundum ex malo et falso; et quia tunc temporis in repraesentativis erant, et in illis solis arcana caelestia recondi putabant, non in nudis veritatibus, ideo mandatum illis ut sic facerent. [4] Quia 'calceus' significabat ultimam naturale, etiam 'exuitio calcei' seu discalceatio significabat quod exueretur ultimis naturae; sicut qui leviratum non volebat praestare, de quo apud Mosen, Qui non leviratum vellet praestare;...accedet fratria ejus ad eum in oculis seniorum, et extrahet calceum ejus a super pede ejus, et exspuet in facies ejus; et respondebit, et dicet, Sic fiet viro, qui non aedificat domum fratris sui; et vocabitur nomen ejus in Israele, 'domus exuti calceum,' Deut. xxv 5-10;
pro quod absque omni charitate naturali. [5] Quod 'calceus' significet ultimum naturale etiam in bono sensu, constat quoque a Verbo, ut apud Mosen de Ashere, Benedictus prae filiis Asher; sit acceptus fratribus suis, et intingens in oleo pedem suum; ferrum et aes calceus {1}ejus, Deut. xxxiii 24,25;
ubi 'calceus' pro ultimo naturali, 'calceus ferrum' pro vero naturali, 'calceus aes' pro bono naturali, ut constat a significatione ferri et aeris, n. 425, 426, et quia calceus significabat ultimam naturale et corporeum, formula inde facta qua significabatur omnium minimum et vilissimum, nam ultimum naturale et corporeum est vilissimum omnium quae apud hominem, quod intellectum a Johanne Baptista cum dixit, Venit fortior me, cujus ego non idoneus sum solvere corrigiam calceorum Ipsius, Luc. iii 16; Marc. 17; Joh. i 27. @1 Heb. = tuus, which S. has in A.E.70 and 439. In 2162 he has calcei tui.$