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 Jeremiah:

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 (Jeremiah 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 (Psalms 30:11).

Let them praise His name in the dance, let them sing psalms to Him with timbrel and harp (Psalms 149:3; 150:4).

That the Gentiles also in their divine worship played and danced, is evident in Exodus 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 Isaiah:

Behold joy and gladness, slaying oxen (Isaiah 22:13).

They shall obtain joy and gladness, and sadness and sighing shall flee away (Isaiah 35:10).

Joy and gladness shall be found in Zion, confession and the voice of singing (Isaiah 51:3, 11).

The voice of joy and the voice of gladness, and the voice of the bridegroom and the voice of the bride (Jeremiah 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 (Psalms 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).

2712. He dwelt in the wilderness of Paran. That this signifies the life of the spiritual man as to good, is evident from the signification of “dwelling,” as being predicated of the good of truth, or of spiritual good, that is, of the good of the spiritual man. What its quality is, is described by his “dwelling in the wilderness of Paran” which is to be treated of presently. That “to dwell” is predicated of the good, that is, of the affection, of truth, is evident from many passages in the Word where cities are treated of, by which truths are signified, and as being without an inhabitant, by whom good is signified (n. 2268, 2450, 2451); for truths are inhabited by good; and truths without good are like a city in which there is no one dwelling. So in Zephaniah:

I have made their streets waste, that none passeth by; their cities are desolated, so that there is no inhabitant (Zeph. 3:6).

[2] In Jeremiah:

Jehovah led us through the wilderness, where no man passed through, and where no man dwelt; they had made his land a waste, his cities are burned up, so that there is no inhabitant (Jeremiah 2:6, 15).

In the same:

Every city is forsaken, and no one dwelleth therein (Jeremiah 4:29).

In the same:

In the streets of Jerusalem that are desolate, without man, and without inhabitant, and without beast (Jeremiah 33:10);

“streets” denote truths (n. 2336); “without man” denotes no celestial good; “without inhabitant,” no spiritual good; and “without beast,” no natural good. In the same:

The cities of Moab shall become a desolation, without any to dwell therein (Jeremiah 48:9).

[3] In the Prophets in every expression there is the marriage of truth and good; and therefore where a city is said to be desolate, it is also added that there is no inhabitant in it; for the reason that the city signifies truths, and the inhabitant good; otherwise it would be superfluous to say that there was no inhabitant, when it has been said that the city was desolate. So likewise the expressions are constant that signify the things of celestial good, those of spiritual good, and those of truth; as in Isaiah:

Thy seed shall possess the nations, and they shall dwell in the desolate cities (Isaiah 54:3); where to “possess” is predicated of celestial goods; and to “dwell in,” of spiritual good. In the same:

Mine elect shall possess it, and my servants shall dwell there (Isaiah 65:9); where the signification is the same.

[4] In David:

God will save Zion, and will build the cities of Judah and they shall dwell there, and shall possess it; the seed also of His servants shall inherit it, and they that love His name shall dwell therein (Psalms 69:35-36);

“dwelling” and at the same time “possessing,” is predicated of celestial good; but “dwelling,” of spiritual good.

In Isaiah:

Saying to Jerusalem, Thou shalt be inhabited, and to the cities of Judah, ye shall be built (Isaiah 44:26); where “dwelling,” or “inhabiting,” is predicated of the good of the spiritual church, which is “Jerusalem.” To such a degree are the expressions in the Word predicated of their own goods and their own truths, that merely from a knowledge of the predication of these expressions it can be known what subject in general is treated of.