6844.“当把你脚上的鞋脱下来”表形成属世层外在层面的感官力量必须被除去。这从“鞋”和“脚”的含义清楚可知：“鞋”是指形成属世层外在层面的感官力量（参看1748节）；“脚”是指属世层（2162，3147，3761，3986，4280，4938-4952节）。显然，“脱下来”表示除去，因为这是在谈论感官力量。所采用特定的术语必须适合正在论述的主题；因此，“脱下来”适用于鞋子；“除去”适用于感官力量。有必要说明此中情形如何。谁都能看出，此处“鞋”代表与神圣和神性的祂不一致的某种事物；所以“脱鞋”是除去这类事物的代表。若不是这种代表，只要人内心里是那种能在信和爱上接近神性的人，那么是穿着鞋接近，还是光着脚接近，对神性来说有什么关系呢？因此，“鞋”表示感官力量，形成属世层外在层面的这些感官力量具有这种性质：当神性成为神圣思维的对象时，它们无法存在。由于那时要遵守代表，所以摩西不可穿着鞋子靠近。
形成属世层外在层面的感官力量之所以具有无法接受神性的性质，是因为它们沉浸于世俗、肉体，甚至地上的事物；事实上，它们首先接受这些事物。因此，由于感官活动而留在记忆中的感官印象从世界的光和热，几乎不从天堂的光和热汲取属于它们的一切。所以它们是能重生，也就是接受天堂之光的某种事物的最后事物。这解释了为何当一个人被自己的感官掌控，并且感官印象控制他的思维时，他必然如同思想地上的事物那样思想神性。如果他陷入邪恶，这些感官印象还会使他以完全与神性相背的方式进行思考。因此，当一个人思想诸如与对神的信和爱有关的那类事物时，他若处于良善，就会从形成属世层外在层面的感官力量被提升至内层事物，因而从地上和世俗的事物中被提升上来，更接近属天和属灵事物。
这是人所不知道的事，因为他不知道，他里面的内层不同于外层，或思维既有越来越内在的层面，也有越来越外在的层面。他因不知道这些事，故无法反思它们。不过，可参看前面关于由感官印象所主导的思维的阐述，即：思维由感官印象主导的人几乎没有智慧（5089，5094，6201，6310，6312，6314，6316，6318，6598，6612，6614，6622，6624节）；人可以被提升至感官面层之上，当被如此提升时，他便进入十分柔和的光中；那些正在重生的人尤其是这种情形（6183，6313，6315节）。由此明显可知，“把脚上的鞋脱下来”是什么意思。人的属世层分为外在的，中间的和内在的（参看4570，5118，5126，5497，5649节）。“脚”表示内在属世层，“脚上的鞋”表示中间属世层，“鞋”表示外在属世层。
Potts(1905-1910) 6844
6844. Pull off thy shoes from upon thy feet. That this signifies that sensuous things, which are the externals of the natural, must be removed, is evident from the signification of "shoes," as being the sensuous things which are the externals of the natural (see n. 1748); and from the signification of "feet," as being the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952). That "to pull off" denotes to remove is evident, because it is said of sensuous things; for terms must be applied to their subject that is being treated of; thus "to pull off," to the shoes; and "to be removed," to sensuous things. How the case herein is, must be told. Everyone can see that shoes here represent something that was not in agreement with the holy Divine, and thus that to pull off the shoes was representative of the removal of such things; otherwise what would it matter to the Divine whether man approached in shoes or with the soles of his feet bare, provided that he was interiorly of such a character as to be able to approach the Divine in faith and love? Therefore by "shoes" are signified sensuous things, and these being the externals of the natural are of such a nature that they cannot be present when the Divine is the object of holy thought; therefore, as at that time representatives were to be observed, Moses was not allowed to approach with shoes on his feet. [2] That sensuous things, which are the externals of the natural, are of such a nature that they cannot receive the Divine, is because they are in things worldly, bodily, and even earthly, for they proximately receive these things; hence the things that are in the memory from sensuous things derive from the light and heat of the world all that belongs to them, and but little from the light and heat of heaven, and therefore they are the last things that can be regenerated, that is, receive anything of the light of heaven. Hence it is that when a man is in these sensuous things, and is thinking from them, he thinks no otherwise of the Divine than as he thinks about earthly things, and if he is in evil he thinks from these sensuous things quite against the Divine. Therefore if when a man is thinking about such things as are of faith and love to God he is in good, he is elevated from the sensuous things which are the externals of the natural, toward interior things, consequently from earthly and worldly things nearer to heavenly and spiritual things. [3] This a man knows not, because he does not know that the interiors in him are distinct from the exteriors, and that thought is more and more interior and also more and more exterior; and as he does not know these things, he cannot reflect upon them. But see what has been before said about thought from sensuous things, namely, that they who think from them, have very little wisdom (n. 5089, 5094, 6201, 6310, 6312, 6314, 6316, 6318, 6598, 6612, 6614, 6622, 6624); that man is elevated from sensuous things, and that when thus elevated he comes into a milder light; and that this is especially the case with those who are being regenerated (n. 6183, 6313, 6315). From all this is now plain what is meant by "putting off the shoes from upon the feet." That the natural with man is external, middle, and internal, see n. 4570, 5118, 5126, 5497, 5649. The internal natural is signified by the "feet," the middle natural by the "soles of the feet," and the external by the "shoes."
Elliott(1983-1999) 6844
6844. Take off your shoes from upon your feet' means that the powers of the senses, which form the external levels of the natural, should be removed. This is clear from the meaning of 'shoes' as the powers of the senses forming the external levels of the natural, dealt with in 1748; and from the meaning of 'feet' as the natural, dealt with in 2162, 3147, 3761, 3986, 4280, 4938-4952. 'Taking off' plainly means removing since one is talking about the powers of the senses. Particular expressions have to be used in application to the actual matter to which they refer; thus 'being taken off' is applied to shoes, and 'being removed' to the powers of the senses. The implications of all this need to be stated. Anyone can see that here 'shoes' represent something that does not accord with Him who is holy and Divine, so that 'taking off one's shoes' was representative of the removal of things like that. Without this representation what would it matter to the Divine whether a person drew near in shoes or in bare feet, provided that inwardly he is the kind of person who can draw near the Divine in faith and love? Therefore the powers of the senses are meant by 'shoes', and those powers, which form the external levels of the natural, are by nature such that they cannot remain when one thinks with reverence about the Divine. Consequently because it was a time when representatives had to be observed, Moses was not allowed to draw near with his shoes on.
[2] The reason why the powers of the senses that form the external levels of the natural are by nature such that they cannot receive the Divine is that they are steeped in ideas of worldly, bodily, and also earthly things because they are the first to receive them. Therefore sensory impressions contained in the memory as a result of the activity of the senses draw their nature from the light and heat of the world, and hardly at all from the light and heat of heaven. As a consequence they are the last things that can be regenerated, that is, receive something of the light of heaven. This explains why, when a person is ruled by his senses and sensory impressions control his thinking, he inevitably thinks of the Divine as he does of earthly things. If also he is ruled by evil those impressions make him think in ways altogether contrary to the Divine. When therefore a person thinks about the kinds of things that have to do with faith and love to God he is raised, if he is governed by good, from the powers of the senses which form the external levels of the natural to more internal levels, consequently from earthly and worldly things nearer to celestial and spiritual ones.
[3] This is something people do not know about, the reason being that they do not know that internal levels distinct and separate from external ones are present within them, or that thought exists on increasingly internal levels as well as on more external ones. And unaware of these things a person cannot reflect on them. But see what has been stated already about thought ruled by sensory impressions:
People whose thought is ruled by sensory impressions have little wisdom, 5084, 5089, 5094, 6201, 6310-6312, 6314, 6316, 6318, 6598, 6612, 6614, 6622, 6624. A person may be raised above the level of the senses, and when he is raised he comes into a quite gentle light; and this happens especially to those who are being regenerated, 6183, 6313, 6315.
All this now shows what is meant by 'taking off one's shoes from upon one's feet'. A person's natural divides into the external, the middle, and the internal, see 4570, 5118, 5126, 5497, 5649. The internal natural is meant by 'the feet', the middle natural by 'the soles', and the external by 'the shoes'.
Latin(1748-1756) 6844
6844. `Detrahe calceos tuos e super pedibus tuis': quod significet quod sensualia, quae sunt externa naturalis, removerentur, constat ex significatione `calceorum' quod sint sensualia quae sunt externa naturalis, de qua n. 1748; et ex significatione `pedum' quod sint naturale, de qua n. 2162, 3147, 3761, 3986, 4280, 4938-4952; quod `detrahere' sit removere, patet, de sensualibus enim dicitur, {1}nam voces' applicandae sunt suo subjecto de quo agitur, ita detrahi {2} calceis, {3}et removeri {2} sensualibus. Quomodo cum his se habet, dicendum est: quisque videre potest quod `calcei' repraesentent hic aliquid quod non cum Sancto Divino concordaret, et sic quod `detrahere calceos' esset repraesentativum remotionis talium; aliter quid hoc foret Divino, si homo in calceis accederet, vel si nudis plantis, modo {4} interius sit talis ut accedere ad Divinum fide et amore possit; quapropter {5}per `calceos' significantur sensualia, et sensualia, quae sunt externa naturalis, talia sunt ut non una possint esse cum sancte cogitatur de Divino, idcirco quia illo tempore repraesentativa observanda erant, non licuit Moschi ut indutus calceis {6}appropinquare. Quod sensualia, quae {7}externa naturalis sunt, talia sint ut non recipere possint Divinum, causa est quia illa sunt in mundanis, corporeis, et quoque in terrestribus, nam proxime recipiunt illa, inde {8}quae in memoria (c)ex sensualibus sunt trahunt sua a luce et calore mundi, et parum a luce et calore caeli; quapropter {9} ultima sunt quae regenerari possunt, hoc est, aliquid lucis caeli recipere. {10}Exinde est cum homo est in sensualibus illis, et ex illis cogitat quod de Divino non aliter cogitet quam sicut de terrestribus; sique in malo est, quod {11} ex illis {12} prorsus contra Divinum (x)cogitet; quapropter cum homo cogitat de talibus quae sunt fidei et amoris in Deum, si in bono est, elevatur ille a sensualibus quae sunt externa naturalis, {13} versi interiora, consequenter a terrestribus et mundanis propius ad caelesti et spiritualia. 3 Hoc homo nescit, ex causa quia non scit quod apud illum interiora sint distincta ab exterioribus, et quod cogitatio sit interior {14} magis et magis, et quoque exterior, et quia non novit illa, non potest reflectere super illa. Sed videantur quae de cogitatione ex sensualibus {15} prius dicta sunt, quod nempe (c)ii qui cogitant ex illis, perparum sapiant, n. (x)5084, 5089, 5094, 6201, 6310-6312, 6314, 6316, 6318, 6598, 6612, 6614, 6622, 6624: quod (x)elevetur homo a sensualibus {16}, et cum elevatur, in lumen mitius veniat; et quod hoc imprimis fiat illis qui regenerantur, n. 6183, 6313, 6315. Ex his nunc patet quid intelligitur per `exuere calceos e super pedibus.' Quod naturale apud hominem sit externum, medium, et internum, videatur n. 4570, 5118, 5126, 5497, 5649; internum naturale significatur per `pedes,' medium naturale per `plantas,' et externum per `calceos.' @1 i et before nam I voces enim A$ @2 i de$ @3 at$ @4 i homo$ @5 quia$ @6 ulterius accedere$ @7 extrema naturalis sint$ @8 A first had quae ibi sunt, then without deleting S wrote above this quae i memoria$ @9 i etiam$ @10 Inde$ @11 i cum$ @12 i cogitat$ @13 A had ita ab extremis illis, then d ab extremis. Editors are uncertain of S's intentions here.$ @14 i et sit exterior$ @15 i externis$ @16 i illis$