8339.“拿鼓跳舞”表出于欢喜快乐的赞美。这从“鼓”和“跳舞”的含义清楚可知：“鼓”论及对属灵良善的情感，或论及真理之良善，表示其快乐或喜乐，如刚才所述（8337节）；“跳舞”论及对属灵真理的情感，表示其欢喜或愉悦，如下文所述。在古时，内心的欢乐不仅通过乐器和歌唱来见证，还通过跳舞来见证。因为内心的喜乐，或内在的喜乐会迸发为身体的各种行动，如唱歌、跳舞。由于在古时，胜过其它一切感觉的欢喜是属灵的欢喜，也就是源于属各种属灵之爱的情感的感觉，这些感觉是对良善和真理的情感，所以那时人们被允许将跳舞加到歌唱和音乐旋律上，在这些日子也被允许来见证他们的喜乐。这解释了为何在圣言中，经上会提到“跳舞”，以表示属于对真理的情感的欢喜或属于基于良善，或仁爱之信的欢喜，如在以下经文：
你必再装饰你的鼓，出去与欢乐的人一同跳舞。他们的灵魂必像水浇灌的园子，他们也不再有一点愁烦。那时，处女必欢乐跳舞，少年人和年老的也必一同欢乐。（耶利米书31:4，12，13）
耶利米哀歌：
我们心中的喜乐止息，跳舞变为悲哀。（耶利米哀歌5:15）
诗篇：
你已将我的悲哀给我变为跳舞。（诗篇30:11）
又：
愿他们跳舞赞美祂的名，愿他们用手鼓和竖琴歌颂祂。（诗篇149:3；150:4）
外邦人在拜神时也玩耍、跳舞，这一点明显可见于出埃及记（32:6，19）。
经上之所以提到“欢喜”和“快乐”，是因为在圣言中，“欢喜”论及良善，“快乐”论及真理。这就是为何在圣言中，经上多次一起提及“欢喜快乐”，如以下经文：
看哪，人却欢喜快乐， 宰牛。（以赛亚书22:13）
又：
他们必得着欢喜快乐，忧愁叹息尽都逃走。（以赛亚书35:10）
又：
在锡安必有欢喜、快乐、称谢和歌唱的声音。（以赛亚书51:3，11）
耶利米书：
欢喜的声音和快乐的声音、新郎的声音和新妇的声音。（耶利米书33:11）
撒迦利亚书：
十月的禁食必变为犹大家的欢喜快乐。（撒迦利亚书8:19）
诗篇：
求你使我得听欢喜快乐。（诗篇51:8）
由于上述经文中，“欢喜”论及良善，“快乐”论及真理，所以这二者都提及了；否则，只用一个词就够了。这种神圣的说话方式用在圣言，是为了天上的婚姻，也就是良善和真理的婚姻能存在于圣言的每一个细节中（683，793，801，2173，2516，2712，4138，5138，5502，7945节）。
Potts(1905-1910) 8339
8339. With timbrels and with dances. That this signifies celebration from joy and gladness, is evident from the signification of "timbrel," as being predicated of the affection of spiritual good, or of the good of truth, and as signifying its delight or joy (of which just above, n. 8337); and from the signification of "dance," as being predicated of the affection of spiritual truth, and as signifying its pleasantness or gladness (of which below). In ancient times gladness of heart was attested not only by musical instruments and songs, but also by dances. For joys of the heart, or interior joys, burst forth in the body into various acts, as into songs, and also into dances. And as in ancient times the gladnesses which excelled all others were spiritual gladnesses, that is, were from the affections of spiritual loves, which were those of good and truth, therefore also it was then allowed to add dances to the songs and musical harmonies, and in these ways also to testify joy. It is from this that "dances" are mentioned in the Word, and by them are signified gladnesses of the affections of truth or of faith, from good or charity, as in these passages:
Anew thou shalt adorn thy timbrels, and shalt go forth into the dance of the players. Their soul shall become as a watered garden, and they shall not grieve any more at all; then shall the virgin rejoice in the dance, and the young men and the old together (Jer. 31:4, 12, 13). The joy of our heart shall cease, our dance is turned into mourning (Lam. 5:15). Thou hast turned for me my mourning into dancing (Ps. 30:11). Let them praise His name in the dance, let them sing psalms to Him with timbrel and harp (Ps. 149:3; 150:4). That the Gentiles also in their divine worship played and danced, is evident in Exod. 32:6, 19. [2] Both "joy" and "gladness" are mentioned, because in the Word "joy" is predicated of good, and "gladness" of truth, consequently it is very often said in the Word "joy and gladness," both together, as in these passages:
Behold joy and gladness, slaying oxen (Isa. 22:13). They shall obtain joy and gladness, and sadness and sighing shall flee away (Isa. 35:10). Joy and gladness shall be found in Zion, confession and the voice of singing (Isa. 51:3, 11). The voice of joy and the voice of gladness, and the voice of the bridegroom and the voice of the bride (Jer. 33:11). The fast of the tenth month shall be to the house of Judah for joy and gladness (Zech. 8:19). Thou shalt make me to hear joy and gladness (Ps. 51:8). As in these passages "joy" is predicated of good, and "gladness" of truth, both are mentioned, otherwise one word would have sufficed. Such is the holy way of speaking that is in the Word, to the end that in every detail there may be the heavenly marriage, that is, the marriage of good and truth (n. 683, 793, 801, 2173, 2516, 2712, 4138, 5138, 5502, 7945).
Elliott(1983-1999) 8339
8339. 'With timbrels and with dances' means praise from joy and gladness. This is clear from the meaning of 'timbrel' as that which has regard to an affection for spiritual good, or to the good of truth, and means the delight or joy belonging to it, dealt with just above in 8337; and from the meaning of 'dance' as that which has regard to an affection for spiritual truth, and means the delightful feeling or gladness belonging to it, dealt with below. In ancient times not only musical instruments and singing served to bear witness to gladness of heart but also dancing. Joyful feelings in the heart or interior things erupted into various activities in the body, such as singing and also dancing. Since in ancient times the glad feelings excelling all others were spiritual ones, that is, feelings springing from affections belonging to spiritual kinds of love, which were affections for goodness and truth, people were allowed, when they engaged in singing and musical harmony, to dance as well and so in dancing also to bear witness to their joy. This explains why 'dancing' is mentioned in the Word, meaning the glad feelings that belong to affections for truth, or to faith grounded in good or charity, as in Jeremiah,
Again you will adorn your timbrels,a and will go forth in the dance of the merrymakers. Their lifeb will become like a watered garden, and they will not sorrow any more. Then will the virgin rejoice in the dance, and the young men and the old together. Jer 31:4, 12, 13.
In the same prophet,
The joy of our heart has ceasedc, our dance has been turned into mourning. Lam 5:15
In David,
You have turned for me my mourning into dancing. Ps 30:11.
In the same author,
Let them praise His name in dancing, with timbrel and harp let them make melody to Him. Ps 149:3; 150:4.
Also the gentiles played and danced when they worshipped their gods, as is clear in Exod 32:6, 19.
[2] The words 'joy and gladness' are used because 'joy' in the Word has reference to good and 'gladness' to truth. This is why 'joy' and 'gladness' are mentioned many times in the Word both together, as in Isaiah,
Behold, joy and gladness consist in slaying oxen ... Isa 22:13.
In the same prophet,
They will obtain joy and gladness, and sorrow and sighing will flee away. Isa 35:10.
In the same prophet, Joy and gladness will be found in Zion, confession and the voice of song. Isa 51:3, 11.
In Jeremiah,
The voice of joy and the voice of gladness, and the voice of the bridegroom and the voice of the bride. Jer 33:
In Zechariah,
The fast of the tenth [month] will be to the house of Judah one of joy and gladness. Zech 8:19.
In David,
You shall cause me to hear joy and gladness. Ps 51:8.
In these places both are mentioned because 'joy' has reference to good and 'gladness' to truth; if this were not so the use of one word would have been sufficient. This holy way of speaking is used in the Word in order that the heavenly marriage, that is, the marriage of goodness and truth, might be present in every detail there, 683, 793, 801, 2173, 2516, 2712, 4138 (end), 5138, 5502, 7945.
Latin(1748-1756) 8339
8339. `In tympanis et choreis': quod significet celebrationem ex gaudio et laetitia, constat ex significatione `tympani' quod praedicetur de affectione boni spiritualis, seu de bono veri, et quod significet ejus jucundum seu gaudium, de qua mox supra n. 8337; et ex significatione `choreae' quod praedicetur de affectione veri spiritualis {1}, et quod significet ejus amoenum seu laetitiam, de qua sequitur. Antiquis temporibus testificata fuit laetitia cordis non modo per instrumenta {2}musica et per cantus, sed etiam per choreas; gaudia enim cordis seu interiora {3}in corpore {4}erumpebant in varios actus, ut in cantus et quoque in choreas; quia antiquis temporibus laetitiae quae reliquis praecelluerunt fuerunt laetitiae spirituales, hoc est, ex affectionibus {5} amorum spiritualium, quae fuerunt boni et veri, ideo quoque tunc licuit cantibus et harmoniis musicis adjungere choreas, et sic quoque his modis {6}testificari gaudium; inde est quod `choreae' in Verbo memorentur, et per illas significantur laetitiae affectionum veri seu fidei ex bono seu charitate, ut apud Jeremiam, Denuo adornabis tympana tua, et exibis in (x)choream ludentium. Fiet anima illorum sicut hortus irriguus, et non addent dolere amplius, tunc laetabitur virgo in chorea, et adolescentes et senes simul, xxxi 4, 12, 13:apud eundem, {7}Cessabit gaudium cordis nostri, conversa est in luctum chorea nostra, Threni v 15:
apud Davidem, Convertisti luctum meum in choream mihi, Ps. xxx 12 [A.V. 11]:
apud eundem, Laudent nomen Ipsius in chorea, cum tympano et cithara psallent (x)Ipsi, Ps. cxlix 3, cl 4;
quod etiam gentiles in cultu suo divino {8}luserint et egerint choreas, constat in Exod. xxxii 6, 19. 2 Gaudium et laetitia dicitur, quia `gaudium' in Verbo praedicatur de bono {9}et `laetitia' de vero; inde in Verbo pluries dicitur gaudium et laetitia, utrumque simul, ut apud Esaiam, Ecce gaudium et laetitia occidere bovem, xxii 13:
apud eundem, Gaudium et laetitia assequentur, et fugient tristitia et gemitus, xxxv 10:
apud eundem, Gaudium et laetitia invenietur in Zione, confessio et vox cantus, li 3, 11:
apud Jeremiam, Vox gaudii et vox laetitiae, et vox sponsi et vox sponsae, (x)xxxiii 11:
apud Sachariam, Jejunium decimi erit domui Jehudae in gaudium et laetitiam, viii 19:
apud Davidem, Audire facies me gaudium et laetitiam, Ps. li 10 [A.V. 8];
in his locis quia `gaudium' praedicatur de bono et `laetitia' de vero, utrumque dicitur, alioquin fuisset una vox satis; talis est locutio sancta quae in Verbo, ex causa ut in singulis ibi sit conjugium caeleste, hoc est, boni et veri, n. 683, 793, 801, 2173, 2516, 2712, 4138 fin., 5138, 5502, 7945. @1 i seu veri fidei$ @2 musices$ @3 in altered to e$ @4 erumpunt$ @5 i quae$ @6 celebrare Deum; inde quoque choreae etiam in Verbo memorantur, et per illas ibi significantur laetitiae affectionum veri fidei$ @7 Cessavit$ @8 luderent seu agerent$ @9 at$