2679# "她就走了，在别是巴的旷野走迷了路"象征在信仰教义方面处于漂泊不定状态。"在旷野走和迷路"代表了一种迷失的状态，而"别是巴"则象征信仰的教义。这个解释在本章末尾得到了进一步的阐述，那里提到亚伯拉罕和亚比米勒在别是巴立约，以及亚伯拉罕在别是巴栽种了一棵树。
这段经文描述了正在经历属灵改造的人在初始阶段的状态。在这个阶段，人们往往会陷入各种错误中。主引导他们思考永恒的生命和信仰的真理，但由于他们仍然主要依赖自我，因此难免会在教义和生活上犯错误，四处摸索。他们可能会把从童年时期就接受的观念，或者各种被他们尚未理解的情感所吸引的想法，误认为是真理。
这个阶段的人就像未成熟的果实，无法立即具备完美的形状、美丽和味道；或者像刚发芽的幼苗，不能立即长成花朵或麦穗。然而，这个阶段所经历的一切，尽管大部分可能是错误的，却仍然有其价值：它们促进了属灵的成长；在后续的改造过程中，一些观念会被摒弃，一些则会转化为滋养下一阶段生命的养分；部分观念可能会与主后来植入的善与真相协调；有些则可能成为属灵事物的基础。
这些经历都是持续改造过程中的重要环节，它们以一种永恒的联系和顺序相继出现。主预见了人生命中的每一个细节，并为每个人的永恒未来做了周密的安排。这一切都是为了人的利益，只要人愿意让主引导，主就会尽最大可能帮助他们。
2679、“夏甲就走了，在别是巴的旷野飘荡”表示在信之教义上四处游荡的状态，或说困惑地游荡在信之教义当中的状态。这从“走了，在旷野飘荡”和“别是巴”的含义清楚可知：“走了，在旷野飘荡”是指一种游荡的状态，或一种困惑游荡的状态；“别是巴”是指信之教义，如本章末尾所述（2723节），在那里，经上说，亚伯拉罕和亚比米勒在别是巴立了约（21:32），亚伯拉罕在别是巴种植小树林（31:33）。本节描述了那些正在被改造之人的状态一开始是何性质，即：他们四处游荡，被带入各种错误。因为主让他们多多思考永生，从而多多思考信之真理；但他们出于自我去思考，如前所述，所以只能在教义和生活上四处游荡。凡从童年早期就灌输给他们的东西，或别人给他们留下深刻印象的东西，或他们自己想出来的东西，他们都当作真理；完全没有考虑到，他们没有意识到的各种情感在误导他们。这些人就像尚未成熟的果实，不能瞬间发展出它的形状、美丽和味道。他们又像幼苗，不能瞬间开花抽穗。然而，那时进入的观念虽然大部分是错的，但仍能促进成长；后来，当这些人正在被改造时，这些错误观念部分被分离出去，部分用来可以说将营养和汁液注入后续生命。这些反过来又能部分适合主随后植入良善和真理，部分适合为属灵事物充当终级层面，或说最终接收的土地。因此，它们不断充当改造的手段；这些手段形成一个有序的连续不断的链条。因为对人来说，主预见一切，甚至最小细节，并为他将来直到永恒的状态而提供这一切。主为了人的福祉而尽可能地在此人允许自己被祂引导的程度内这样做。
Potts(1905-1910) 2679
2679. And she went and wandered in the wilderness of Beersheba. That this signifies a state of wandering at that time in the doctrinal things of faith, is evident from the signification of "going and wandering in the wilderness," as being a wandering state; and from the signification of "Beersheba," as being the doctrine of faith (treated of at the end of this chapter, where it is said that Abraham and Abimelech made a covenant in Beersheba, verse 32; and that Abraham planted a grove in Beersheba, verse 33). In this verse is described what the quality of the state of those who are reformed is in the beginning, namely, that they are carried away into various wanderings; for it is given them by the Lord to think much about eternal life, and thus much about the truths of faith; but because from what is their own (as just stated) they cannot do otherwise than wander hither and thither, both in doctrine and in life, seizing as truth that which has been inseminated from their infancy, or is impressed upon them by others, or is thought out by themselves-besides their being led away by various affections of which they are not conscious-they are like fruits as yet unripe, on which shape, beauty, and savor cannot be induced in a moment; or like tender blades which cannot in a moment grow up into bloom and ear. But the things which enter in at that time, though for the most part erroneous, are still such as are serviceable for promoting growth; and afterwards, when the men are being reformed, these are partly separated, and are partly conducive to introducing nourishment and as it were juices into the subsequent life-which again can afterwards be partly adapted to the implanting of goods and truths by the Lord, and partly to being serviceable to spiritual things as ultimate planes; and thus as continual means to reformation, which means follow on in perpetual connection and order; for all things even the least with man are foreseen by the Lord, and are provided for his future state to eternity; and this for his good insofar as is in any wise possible, and as he suffers himself to be led by the Lord.
Elliott(1983-1999) 2679
2679. 'And she went and wandered in the wilderness of Beersheba' means a state of wandering from one position to another in matters of doctrine regarding faith. This is clear from the meaning of 'going and wandering in the wilderness' as a state of wandering from one position to another, and from the meaning of 'Beersheba' as the doctrine of faith, dealt with at the end of this chapter, where it is said that Abraham and Abimelech made a covenant in Beersheba, verse 32, and Abraham planted a grove in Beersheba, verse 33. The present verse describes the nature of the state to begin with of those who are being reformed, that is to say, it is a state when they are carried away into various errors. For they are given by the Lord to think much about eternal life, and so to think much about the truths of faith; but because they do so from the proprium, as has been stated, they cannot do other than wander into this position and then into that both in doctrine and in life. Thus they hold to that as being the truth which has been instilled into them since early childhood, or which is impressed on them by others, or which they think out for themselves, quite apart from the consideration that various affections of which they are not aware exist to mislead them. These people are like fruit as yet unripe, to which shape, beauty, and flavour cannot be given in an instant, or like tender blades of corn which are unable to flower or to grow ears in an instant. The ideas however which enter in at that time, even though they are for the most part erroneous, are nevertheless such as may serve to promote growth; and later on when those persons are being reformed, such erroneous ideas are partly separated, and partly are of use in imparting so to speak nourishment and juices to the life that follows. These in turn can be adapted partly to the implantation subsequently of goods and truths by the Lord, and partly to serving as the ultimate planes for spiritual things. Thus they serve continuously as means to reformation, which means follow consecutively in an unbroken chain and order. For every least thing with man is foreseen by the Lord and is provided by Him for his future state which continues for ever. This is done for his own good, to the extent that this is in any way possible and the person allows himself to be led by the Lord.
Latin(1748-1756) 2679
2679. `Et ivit et erravit in deserto Beersheba': quod significet statum erraticum tunc in doctrinalibus fidei, constat (c)a significatione `ire et errare in deserto' quod sit status erraticus; et a significatione `Beersheba' quod sit doctrinalia fidei, de qua ad finem hujus capitis, ubi dicitur quod Abrahamus et Abimelechus percusserunt foedus in Beersheba, vers. 32: et quod Abrahamus plantavit lucum in Beersheba, vers. 33. In hoc versu describitur qualis in principio {1} est status eorum qui reformantur {2}, nempe quod in varios errores auferantur; inditur enim (c)iis a Domino ut multum cogitent de vita aeterna, ita multum de veris fidei, sed quia ex proprio, ut dictum, non possunt aliter quam sicut doctrina ita vita errore huc {3} illuc, arripiendo pro vero quod inseminatum est ab infantia, vel quod imprimitur illis ab aliis, vel quod cogitatur ab ipsis, praeter quod affectiones variae quas nesciunt, abducant; sunt sicut fructus (o)adhuc immaturi, quibus non momento forma, pulchritudo, et sapor induci queunt; aut sicut surculi teneri, qui non momento excrescere possunt in florem aut spicam: quae autem tunc intrant, tametsi quoad plurimam partem erronea, usque sunt talia quae inserviant promovendae crescentiae, quae dein cum reformantur, partim separantur, partim conducunt pro inducendis quasi alimentis et {4} succis in vitam sequentem, partim quae coaptari possunt bonis et veris postmodum a Domino implantandis, et partim ut inserviant spiritualibus pro ultimis planis; ita pro continuis mediis ad reformationem, quae media in perpetuo nexu et ordine {5} consequuntur, nam omnium minima apud hominem a Domino praevidentur, et ad futurum, ejus statum in aeternum providentur, et hoc ad ejus bonum, quantam usquam possibile est, et homo patitur se a Domino duci. @1 After eorum.$ @2 spirituales sunt.$ @3 i et.$ @4 seu.$ @5 i se.$