The term "shoelatchet" refers to the strap or thong of a sandal, a common piece of footwear in biblical times. This term is notably mentioned in the context of humility and servitude in the Bible. The shoelatchet is a symbol of the lowliest form of service, as untying or carrying another's sandals was considered a task for the least of servants.

Biblical References:

1. Genesis 14:23 · In this passage, Abram (later Abraham) speaks to the king of Sodom after rescuing Lot and recovering the goods taken by the invading kings. Abram declares, "I will accept nothing belonging to you, not even a thread or the strap of a sandal, so that you can never say, ‘I made Abram rich.’" . Here, the shoelatchet symbolizes Abram's refusal to be indebted to the king of Sodom, emphasizing his reliance on God alone for provision and blessing.

2. Mark 1:7 · John the Baptist uses the imagery of the shoelatchet to express his unworthiness in comparison to Jesus Christ. He proclaims, "After me will come one more powerful than I, the straps of whose sandals I am not worthy to stoop down and untie." . This statement highlights John's recognition of Jesus' divine authority and his own role as a humble forerunner to the Messiah.

3. Acts 13:25 · The Apostle Paul recounts John the Baptist's words, reinforcing the message of humility and the greatness of Christ. Paul states, "As John was completing his course, he said, ‘Who do you suppose I am? I am not the one you are looking for. But there is one coming after me whose sandals I am not worthy to untie.’" . This reiteration serves to underscore the reverence due to Christ and the humility required of His followers.

Cultural and Historical Context:

In ancient Near Eastern culture, sandals were the primary footwear, and their straps or thongs were essential for securing them to the feet. The task of untying or carrying sandals was typically assigned to the lowest servant or slave, making it a powerful metaphor for humility and service. The shoelatchet, therefore, becomes a symbol of one's recognition of their position in relation to another, especially in the context of divine authority.

Theological Significance:

The use of the shoelatchet in Scripture serves as a profound illustration of humility and the acknowledgment of Christ's supremacy. It reminds believers of the importance of servitude and the recognition of one's own limitations in the presence of the divine. The imagery calls Christians to a life of humility, service, and reverence for Jesus Christ, who is worthy of all honor and praise.

In summary, the shoelatchet is a small yet significant symbol within the biblical narrative, representing humility, service, and the acknowledgment of Christ's unparalleled authority.SHOE; SHOE-LATCHET

shoo, shoo'-lach-et (na`al, literally, "that which is fastened," with denominative verb na`al, "to provide with shoes" (2 Chronicles 28:15 Ezekiel 16:10); hupodema (Sirach 46:19; Matthew 3:11, etc.), from the verb hupodeo (Mark 6:9 Ephesians 6:15), "to bind under," sandalion, "sandal" (Judith 10:4; 16:09; Mark 6:9 Acts 12:8); the King James Version, the Revised Version margin also have "shoe" for min`al, "bar" (so the Revised Version (British and American) text) in Deuteronomy 33:25; the "latchet" is either serokh, "twisted thing" (Genesis 14:23 Isaiah 5:27), or himas, "leather thong" (Mark 1:7 Luke 3:16 John 1:27)): The na`al was a simple piece of leather tied on the foot with the serokh, so easy of construction that its low cost was proverbial (Amos 2:6; Amos 8:6; Sir 46:19; compare Genesis 14:23), and to be without it was a sign of extreme poverty (2 Chronicles 28:15 Isaiah 20:2). Women, however, might have ornamental sandals (Songs 7:1; Jdt 16:9), and Ezekiel names "sealskin" (16:10) as a particularly luxurious material, but the omission of sandals from the list of Isaiah 3:18-23 shows that they were not commonly made articles of great expense. The hupodema was likewise properly a sandal, but the word was also used to denote a shoe that covered the foot. The contrast between hupodema in Matthew 10:10 and sandalion in Mark 6:9 seems to show that this meaning is not unknown in the New Testament, the "shoe" being regarded as an article of luxury (compare Luke 15:22). But in Matthew 3:11 and parallel's, only the sandal can be meant.

Sandals were not worn indoors, so that putting them on was a sign of readiness for activity (Exodus 12:11 Acts 12:8 Ephesians 6:15), the more wealthy having them brought (Matthew 3:11) and fastened (Mark 1:7 and parallel's) by slaves. When one entered a house they were removed; all the more, naturally, on entering a sanctuary (Exodus 3:5 Joshua 5:15 Acts 7:33). Mourners, however, did not wear them even out of doors, as a sign of grief (Ezekiel 24:17, 23), perhaps for the same reason that other duties of the toilet were neglected (2 Samuel 12:20, etc.). A single long journey wore out a pair of sandals (Joshua 9:5, 13), and the preservation of "the latchet of their shoes" from being broken (Isaiah 5:27) would require almost miraculous help.

Ruth 4:7 states as a "custom in former times in Israel," that when any bargain was closed "a man drew off his shoe, and gave it to his neighbor." This was of course simply a special form of earnest-money, used in all transactions. In Deuteronomy 25:9 the custom appears in a different light. If a man refused to perform his duty to his deceased brother's wife, the elders of the city were to remove his shoe and disgrace him publicly, "And his name shall be called in Israel, The house of him that hath his shoe loosed." The removal of the shoe is apparently connected with the rite in Ruth 4:7 as a renunciation of the man's privilege. But the general custom seems to have become obsolete, for the removal of the shoe is now a reproach. The meaning of Psalm 60:8 parallel 108:9, "Upon (margin "unto") Edom will I cast my shoe," is uncertain. `al, may mean either "upon" or "unto." If the former, some (otherwise unsubstantiated) custom of asserting ownership of land may be meant. If the latter, the meaning is "Edom I will treat as a slave," to whom the shoes are cast on entering a house.

Burton Scott Easton

Two Ancient Proverbs
... How nobly did he say to the king of Sodom, "I will not take from a thread even to
a shoelatchet, lest thou shouldest say I have made Abram rich;" but oh, how ...
//christianbookshelf.org/spurgeon/sermons on proverbs/two ancient proverbs.htm

Shoelatchet (1 Occurrence)
... a house. Burton Scott Easton. Multi-Version Concordance Shoelatchet (1
Occurrence). Genesis 14:23 That I will not take from a thread ...
/s/shoelatchet.htm - 12k

Shoe (13 Occurrences)
... Genesis 14:23 That I will not take from a thread even to a shoelatchet, and that
I will not take any thing that is thine, lest thou shouldest say, I have made ...
/s/shoe.htm - 18k

Shoe-latchet (1 Occurrence)
Shoe-latchet. Shoelatchet, Shoe-latchet. Shoes . Int. Standard Bible Encyclopedia
SHOE; SHOE-LATCHET. ... Shoelatchet, Shoe-latchet. Shoes . Reference Bible
/s/shoe-latchet.htm - 12k

Shouldest (79 Occurrences)
... Genesis 14:23 That I will not take from a thread even to a shoelatchet, and that
I will not take any thing that is thine, lest thou shouldest say, I have made ...
/s/shouldest.htm - 30k

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