Исаија 25:6 Коментар

After the threatenings of wrath in the foregoing chapter we have here, I. Thankful praises for what God had done, which the prophet, in the name of the church, offers up to God, and teaches us to offer the like (Isa 25:1-5). II. Precious promises of what God would yet further do for his church, especially in the grace of the gospel (Isa 25:6-8). III. The church's triumph in God over her enemies thereupon (Isa 25:9-12). This chapter looks as pleasantly upon the church as the former looked dreadfully upon the world.

If we suppose (as many do) that this refers to the great joy which there should be in Zion and Jerusalem when the army of the Assyrians was routed by an angel, or when the Jews were released out of their captivity in Babylon, or upon occasion of some other equally surprising deliverance, yet we cannot avoid making it to look further, to the grace of the gospel and the glory which is the crown and consummation of that grace; for it is at our resurrection through Christ that the saying here written shall be brought to pass; then, and not till then (if we may believe St. Paul), it shall have its full accomplishment: Death is swallowed up in victory, Co1 15:54. This is a key to the rest of the promises here connected together. And so we have here a prophecy of the salvation and the grace brought unto us by Jesus Christ, into which the prophets enquired and searched diligently, Pe1 1:10. I. That the grace of the gospel should be a royal feast for all people; not like that of Ahasuerus, which was intended only to show the grandeur of the master of the feast (Est 1:4); for this is intended to gratify the guests, and therefore, whereas all there was for show, all here is for substance. The preparations made in the gospel for the kind reception of penitents and supplicants with God are often in the New Testament set forth by the similitude of a feast, as Mat 22:1, etc., which seems to be borrowed from this prophecy. 1. God himself is the Master of the feast, and we may be sure he prepares like himself, as becomes him to give, rather than as becomes us to receive. The Lord of hosts makes this feast. 2. The guests invited are all people, Gentiles as well as Jews. Go preach the gospel to every creature. There is enough for all, and whoever will may come, and partake freely, even those that are gathered out of the highways and the hedges. 3. The place is Mount Zion. Thence the preaching of the gospel takes rise: the preachers must begin at Jerusalem. The gospel church is the Jerusalem that is above; there this feast is made, and to it all the invited guests must go. 4. The provision is very rich, and every thing is of the best. It is a feast, which supposes abundance and variety; it is a continual feast to believers, it is their own fault if it be not. It is a feast of fat things and full of marrow; so relishing, so nourishing, are the comforts of the gospel to all those that feast upon them and digest them. The returning prodigal was entertained with the fatted calf; and David has that pleasure in communion with God with which his soul is satisfied as with marrow and fatness. It is a feast of wines on the lees, the strongest-bodied wines, that have been kept long upon the lees, and then are well refined from them, so that they are clear and fine. There is that in the gospel which, like wine soberly used, makes glad the heart and raises the spirits, and is fit for those that are of a heavy heart, being under convictions of sin and mourning for it, that they may drink and forget their misery (for that is the proper use of wine - it is a cordial for those that need it, Pro 31:5, Pro 31:6), may be of good cheer, knowing that their sins are forgiven, and may be vigorous in their spiritual work and warfare, as a strong man refreshed with wine. II. That the world should be freed from that darkness of ignorance and mistake in the mists of which it had been so long lost and buried (Isa 25:7): He will destroy in this mountain the face of the covering (the covering of the face) with which all people are covered (hood-winked or blind-folded) so that they cannot see their way nor go about their work, and by reason of which they wander endlessly. Their faces are covered as those of men condemned, or dead men. There is a veil spread over all nations, for they all sit in darkness; and no marvel, when the Jews themselves, among whom God was known, had a veil upon their hearts, Co2 3:15. But this veil the Lord will destroy, by the light of his gospel shining in the world, and the power of his Spirit opening men's eyes to receive it. He will raise those to spiritual life that have long been dead in trespasses and sins. III. That death should be conquered, the power of it broken, and the property of it altered: He will swallow up death in victory, Isa 25:8. 1. Christ will himself, in his resurrection, triumph over death, will break its bands, its bars, asunder, and cast away all its cords. The grave seemed to swallow him up, but really he swallowed it up. 2. The happiness of the saints shall be out of the reach of death, which puts a period to all the enjoyments of this world, embitters them, and stains the beauty of them. 3. Believers may triumph over death, and look upon it as a conquered enemy: O death! where is thy sting? 4. When the dead bodies of the saints shall be raised at the great day, and their mortality swallowed up of life, then death will be for ever swallowed up of victory; and it is the last enemy. IV. That grief shall be banished, and there shall be perfect and endless joy: The Lord God will wipe away tears from off all faces. Those that mourn for sin shall be comforted and have their consciences pacified. In the covenant of grace there shall be that provided which is sufficient to counterbalance all the sorrows of this present time, to wipe away our tears, and to refresh us. Those particularly that suffer for Christ shall have consolations abounding as their afflictions do abound. But in the joys of heaven, and nowhere short of them, will fully be brought to pass this saying, as that before, for there it is that God shall wipe away all tears, Rev 7:17; Rev 21:4. And there shall be no more sorrow, because there shall be no more death. The hope of this should now wipe away all excessive tears, all the weeping that hinders sowing. V. That all the reproach cast upon religion and the serious professors of it shall be for ever rolled away: The rebuke of his people, which they have long lain under, the calumnies and misrepresentations by which they have been blackened, the insolence and cruelty with which their persecutors have trampled on them and trodden them down, shall be taken away. Their righteousness shall be brought forth as the light, in the view of all the world, who shall be convinced that they are not such as they have been invidiously characterized; and so their salvation from the injuries done them as such shall be wrought out. Sometimes in this world God does that for his people which takes away their reproach from among men. However, it will be done effectually at the great day; for the Lord has spoken it, who can, and will, make it good. Let us patiently bear sorrow and shame now, and improve both; for shortly both will be done away.

INTRODUCTION TO ISAIAH 25 This chapter contains a thanksgiving, or a triumphant song, upon the destruction of antichrist, and the antichristian states, for benefits and blessings bestowed upon the church, and for the setting up of the glorious kingdom of Christ in the Jerusalem state. It begins with a form of praise, and the reason of it in general, Isa 25:1 the particular instances of wonderful things are, the ruin of a certain city described, Isa 25:2 which will issue in the fear and glory of God, Isa 25:3 the great appearance of the Lord for his poor people, in being strength, refuge, and a shadow to them, Isa 25:4 a rich feast made for them, Isa 25:6 the removal of the veil from all people, Isa 25:7 the abolition of death, and every affliction, Isa 25:8 the personal appearance of Christ unto salvation, Isa 25:9 the protection of the church, and the certain and utter destruction of her enemies, under the name of Moab, Isa 25:10.

And in this mountain shall the Lord of hosts make unto all people a feast of fat things,.... Which is to be understood, not of the ultimate glory of the saints in heaven; which is sometimes represented by a feast; and the participation of it, by sitting down with the saints at a table in the kingdom of God, and by drinking wine there, to which state the best things are reserved, Mat 8:11, but rather of the Gospel dispensation, which lies in the ministration of the word and ordinances; and which are compared to a feast, which consists of the richest dainties, for the entertainment of the faith of God's people; and this is made by the Lord himself, who is sovereign Lord of all, the King of kings; who sits at table himself, and welcomes his guests, and is the sum and substance of the feast: and this is made in his "mountain"; the church, comparable to one for its visibility and immovableness; and for "all" his "people", Jews and Gentiles; for all that are made spiritually alive, and have a spiritual taste, and true faith in Christ, Mat 22:4 particularly the Lord's supper itself is a feast, and a feast of love, comparable to wine; and which is better than wine, and in which wine, in a literal sense, is made use of; and in which the choicest and richest food is presented to faith; the flesh and blood of Christ, which are meat and drink indeed; here the saints are fed as with marrow and fatness, Co1 5:7, Sol 1:2 but it seems rather to respect the marriage supper of the Lamb, in the latter day, when antichrist shall be destroyed, and Jews and Gentiles be converted, and shall join together in the participation of divine blessings, Rev 19:1 or, best of all, the glories, joys, and pleasures of the New Jerusalem state; in which the saints shall drink of the water of life freely, and eat of the fruit of the tree of life, the leaves of which are for the healing of the nations, Rev 21:6. a feast of wines on the lees; that has been long kept on the lees, but now drawn off, and both strong and fine; of a banquet of wine, see Est 7:2 this refers to the wine of the kingdom, Mat 26:29, of fat things full of marrow, of wines on the lees well refined: this heap of words, and repetition of them, show the plenty of the provisions, and the richness and excellency of them; and "fat" being mentioned is a proof that the words must respect the times of the Messiah, since, under the law, fat was not to be eaten (e). (e) Fortunatus Scacchus, in Sacror. Elaeochr. Myrothec. l. 1. c. 40. col. 205. thinks, that as the prophet speaks of the deliverance of believers from present troubles, and of good things at the coming of the Messiah, the metaphors are taken from the customs of that age, in which feasts were not prepared without the best of ointments; nor in a royal feast were the flesh of any animals used but such as were well fed and kept, and which, according to the law were pure and clean; and agreeably he renders the whole verse thus: "and the Lord of hosts will make to all people a feast of ointments; a feast of those (animals) that are kept; of ointments full of marrow (the richest and fattest) of those that are kept''; "pure" beasts, well kept and clean, according to the law of Moses. So Gussetius observes, that signifies not fat, but oil; and not "lees" of wine, but bottles in which wine is "kept", Comment. Ebr. p. 868, 872. The Syriac version of the latter part of the text, though not according to the original, is remarkable; "the feast, I say, of our heavenly and most mighty quickener, reserved and fat.''. The interpreter seems to have in his view the great master of the feast, our Lord Jesus Christ.

(Verses 6-8.) And the Lord of hosts will make for all peoples on this mountain a feast of rich food, a feast of well-aged wine, of rich food full of marrow, of aged wine well refined. And he will swallow up on this mountain the covering that is cast over all peoples, the veil that is spread over all nations. He will swallow up death forever; and the Lord God will wipe away tears from all faces, and the reproach of his people he will take away from all the earth, for the Lord has spoken. LXX: And the Lord of hosts will make all nations drink joy on this mountain, they will drink wine. They will be anointed with an oil on this mountain. Give all these things to the nations, for this counsel is over all nations: the prevailing death has devoured. And again: the Lord God has taken away every tear from all faces, and he has taken away the disgrace of his people from all the earth. For the mouth of the Lord has spoken. Because we have turned, the face of a bound captive over all people, the Eagle has interpreted, the face of darkness over all people. And when the eagle has twice spoken of darkness, Theodotius once named darkness, and similarly with the rest. For which Symmachus translated, the face of the Lord who rules over all peoples. But what the Seventy wanted to say about this place is clear to the reader, that they did not put the words of Scripture, but their own interpretation, because all the mysteries of the Law and the Temple are to be transferred to the Churches of the nations. After the passion of the Lord, when He will have freed Him from thirst and heat, and whirlwind, the Lord will make a rich feast not for the Jewish people, but for all nations on Mount Zion, with fatty delicacies and wine from the choicest vineyards, so that He may cause the face of death and the bonds by which all people were bound to be precipitated and swallowed up; He will break the net of death and the web that had captured all nations. And according to the Apostle, death will be swallowed up forever (I Cor. XVI). And the Lord shall wipe away every tear from their faces, when death is overcome and the kingdom of Christ arrives. And the reproach of the human race, which was created in the image of the Creator, shall escape the bondage of the devil and death. It is no wonder that, according to Symmachus, death is called the mistress, since the blessed Apostle said, 'Death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam' (Rom. 5:14). They understand by the word "Antichrist" the one who is the ruler of all peoples, or the face of darkness over all peoples, and the web that is woven over all nations, and who is to be consumed on the Mount of Olives, as we have said in the last vision of Daniel. According to the Septuagint, a feast of gladness is prepared for all nations on Mount Zion, where they will drink the wine that the Lord promised to drink with his saints in the kingdom of his Father (Matt. 20 and Luke 22); and they will be anointed with oil, so that they may become a new people born again in Christ. Therefore it is said: "Give all these things to the nations, which Israel once celebrated in type and image. For this is the counsel of the Lord, that all things be transferred to the nations, because death has been swallowed up (1 Cor. 15) and every tear wiped away, and the reproach of the whole earth, with the command of Christ succeeding, has been erased.

Having said that the Lord will reign in Zion and Jerusalem, Isaiah leads us to the mystical meaning of the passage. Thus Zion is interpreted as a high place that is good for surveillance, and Jerusalem is the vision of the world. In fact, the church of Christ combines both: it is high and visible from everywhere, and is, so to speak, located on the mountain. The church may be understood as high also in another way: there is nothing low in it, it is far removed from all the mundane things, as it is written, “I will be exalted among the nations, I will be exalted in the earth!” Equally elevated are its orthodox and divine doctrines; thus the doctrine about God or about the holy and consubstantial Trinity is true, pure and without guile. “The Lord of hosts will make for all people,” not just for the Israelites elected for the sake of their patriarchs but for all the people of the world. What will he make? “A feast of wines on the lees; they will drink joy, they will drink wine. They will be anointed with myrrh on the mountain.” This joy, of course, means the joy of hope, of the hope rooted in Christ, because we will reign with him, and with him we will enjoy every spiritual joy and pleasure that surpasses mind and understanding. By “wine” he points to the mystical sacrament, that of the bloodless sacrifice, which we celebrate in the holy churches.

Having been counted worthy of this holy chrism, you are called Christians, verifying the name also by your new birth. For before you were deemed worthy of this grace, you had properly no right to this title but were advancing on your way toward being Christians.Moreover, you shall know that in the old Scripture there lies the symbol of this chrism. For at the time Moses imparted to his brother the command of God and made him high priest, he anointed him after bathing him in water. And Aaron was called Christ or anointed, evidently from the typical anointing. So also the high priest, in advancing Solomon to the kingdom, anointed him after he had bathed in Gihon. To them, however, these things happened in a figure, but to you not in a figure but in truth; because you were truly anointed by the Holy Spirit. Christ is the beginning of your salvation. He is truly the first fruit, and you are what follow. If the first fruit is holy, obviously its holiness will pass to the remainder also. Keep this teaching unspotted, for it shall teach you all things, if it abide in you.… For this holy thing is a spiritual safeguard of the body and salvation of the soul. Of this the blessed Isaiah prophesying of old time said, “On this mountain shall the Lord make for all nations a feast; they shall drink wine, they shall drink gladness, they shall anoint themselves with ointment.”

Moreover, this same Isaiah foretells that while those who were engaged in the study of the law from childhood to old age did not believe, to the Gentiles every mystery should be transferred. His words are, “And the Lord of hosts shall make a feast on this mountain for all nations.” … This was the counsel of the Almighty respecting all the nations.

They will not hunger because they will feed upon living bread, for he said, “I am the living bread which came down from heaven.” Neither will they thirst, because they will drink from a cup so splendid as to enact in them the truth he spoke: “Whoever believes in me will never thirst”; and again: “Whoever drinks from the water I give him will receive in himself a fountain of water springing up to eternal life.” Neither will the sun strike them, nor will they be burned by the deadly fire of its heat. God made a similar promise to his church through Isaiah, saying that he would be “a shelter from the storm, a shade from the heat.” Here he declares the purity of his sacraments to thrive in his own and that none of them will be oppressed by the heat of temptation. “For the Lamb in the midst of the throne governs them.” Previously it had said that the Lamb seated on the throne received the scroll, but now it says that the Lamb in the midst of the throne governs them. It does so to teach that there is one throne for the Father and for the Son, since the Father is in the Son and the Son is in the Father, that is, in the midst of the church, which the one, whole, triune God inhabits through faith.

589. And the Lord of hosts shall make. Here he sets out those things that pertain to the exaltation of the good, and this is threefold. First, as to abundance of honor, which he describes under a metaphor of a feast which is prepared from fat animals and clarified wine; in this mountain, for it was there that Christ suffered, from which all good things come forth to us, or because it is there that he will judge, as it says in Matthew 22:4: behold, I have prepared my dinner: my beeves and fatlings are killed. 594. Note on the words, a feast of fat things (Isa 25:6), that the feast is threefold. First, the family feast of the Church militant, in which he sets out three things: first, the bitterness of suffering: you shall eat it with wild lettuce (Exod 12:8); as often as you shall eat this bread and drink the chalice, you shall show the death of the Lord, until he come (1 Cor 11:26); second, the sweetness of love: you gave them bread from heaven, bread from heaven, prepared without labor; having in it all that is delicious, and the sweetness of every taste (Wis 16:20); third, fatness, as to its effect: you have fattened my head with oil (Ps 22[23]:5). 595. Second is the private feast of the soul, in which he sets out three things: first, the wine of love: your breasts are better than wine (Song 1:1); second, the honey of contemplation: how sweet are your words to my palate! More than honey to my mouth (Ps 118[119]:103); third, the milk of purification unto growth toward perfection: endowed with reason, desire the milk without guile (1 Pet 2:2). 596. Third is the solemn feast of the heavenly court, in which he sets out three things: first, wine unto drunkenness: eat, O friends, and drink, and be inebriated, my dearly beloved (Song 5:1); second, honey unto satiety: I shall be satisfied when your glory shall appear (Ps 16[17]:15); third, milk unto perfection of body and soul: your eyes as doves upon brooks of waters, which are washed with milk (Song 5:12).

This chapter contains a summary of the judgments denounced by Jeremiah against Judah, Babylon, and many other nations. It begins with reproving the Jews for disobeying the calls of God to repentance, Jer 25:1-7; on which account their captivity, with that of her neighboring nations, during seventy years, is foretold, Jer 25:8-11. At the expiration of that period, (computing from the invasion of Nebuchadnezzar in the fourth year of Jehoiakim, to the famous edict of the first year of Cyrus), an end was to be put to the Babylonian empire, Jer 25:12-14. All this is again declared by the emblem of that cup of wrath which the prophet, as it should seem in a vision, tendered to all the nations which he enumerates, Jer 25:15-29. And for farther confirmation, it is a third time repeated in a very beautiful and elevated strain of poetry, Jer 25:30-38. The talent of diversifying the ideas, images, and language, even when the subject is the same, or nearly so, appears no where in such perfection as among the sacred poets.

In this mountain - Zion, at Jerusalem. In his Church. Shall the Lord of hosts make unto all people a feast - Salvation by Jesus Christ. A feast is a proper and usual expression of joy in consequence of victory, or any other great success. The feast here spoken of is to be celebrated on Mount Sion; and all people, without distinction, are to be invited to it. This can be no other than the celebration of the establishment of Christ's kingdom, which is frequently represented in the Gospel under the image of a feast; "where many shall come from the east and west, and shall sit down at table with Abraham, Isaac, and Jacob, in the kingdom of heaven;" Mat 8:11. See also Luk 14:16; Luk 24:29, Luk 24:30. This sense is fully confirmed by the concomitants of this feast expressed in the next verse, the removing of the veil from the face of the nations, and the abolition of death: the first of which is obviously and clearly explained of the preaching of the Gospel; and the second must mean the blessing of immortality procured for us by Christ, "who hath abolished death, and through death hath destroyed him that had the power of death." Of wines on the lees "Of old wines" - Hebrews lees; that is, of wines kept long on the lees. The word used to express the lees in the original signifies the preservers; because they preserve the strength and flavor of the wine. "All recent wines, after the fermentation has ceased, ought to be kept on their lees for a certain time, which greatly contributes to increase their strength and flavor. Whenever this first fermentation has been deficient, they will retain a more rich and sweet taste than is natural to them in a recent true vinous state; and unless farther fermentation is promoted by their lying longer on their own lees, they will never attain their genuine strength and flavor, but run into repeated and ineffectual fermentations, and soon degenerate into a liquor of an acetous kind. All wines of a light and austere kind, by a fermentation too great, or too long continued, certainly degenerate into a weak sort of vinegar; while the stronger not only require, but will safely bear a stronger and often-repeated fermentation; and are more apt to degenerate from a defect than excess of fermentation into a vapid, ropy, and at length into a putrescent state." Sir Edward Barry, Observations on the Wines of the Ancients, p. 9, 10. Thevenot observes particularly of the Shiras wine, that, after it is refined from the lees, it is apt to grow sour. "Il a beaucoup de lie; c'est pourquoi il donne puissemment dans la teste; et pour le rendre plus traitable on le passe par un chausse d'hypocras; apres quoi il est fort clair, et moins fumeux. Ils mettent ce vin dans des grandes jarres de terres qui tiennent dix ou douze jusqu'a quatorze carabas: mais quand l'on a entame une jarre, il faut la vuider au plutost, et mettre le vin qu'on en tire dans des bouteilles ou carabas; car si l'on y manque en le laissant quelque tems apres que la jarre est entamee il se gate et s'aigrit." Voyages, Tom. 2 p. 245. "It has much sediment, and therefore is intoxicating. In order to make it more mellow, they strain it through a hypocrates' sleeve, after which it is very clear and less heady. They lay up this wine in great earthen jars, which hold from ten to fourteen carabas: but when a jar is unstopped, it is necessary to empty it immediately, and put the wine into bottles, or carabas; for if it be left thus in the jar, it will spoil and become acid." The caraba, or girba, is a goat's skin drawn off from the animal, having no apertures but those occasioned by the tail, the feet, and the neck. One opening is left, to pour in and draw off the liquor. This skin goes through a sort of tanning process, and is often beautifully ornamented, as is the case with one of these girbas now lying before me. This clearly explains the very elegant comparison, or rather allegory, of Jeremiah, Jer 48:11; where the reader will find a remarkable example of the mixture of the proper with the allegorical, not uncommon with the Hebrew poets: - "Moab hath been at ease from his youth, And he hath settled upon his lees; Nor hath he been drawn off from vessel to vessel, Neither hath he gone into captivity: Wherefore his taste remaineth in him, And his flavor is not changed." Sir John Chardin's MS. note on this place of Jeremiah is as follows: "On change ainsi le vin de coupe en coupe en Orient; et quand on en entame une, il faut la vuider en petites coupes ou bouteilles, sans quoy il s'aigrit." "They change the wine from vessel to vessel in the east; and when they unstop a large one, it is necessary to empty it into small vessels, as otherwise it will grow sour."

CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12) wonderful-- (Isa 9:6). counsels of old-- (Isa 42:9; Isa 46:10). Purposes planned long ago; here, as to the deliverance of His people. truth--Hebrew, Amen; covenant-keeping, faithful to promises; the peculiar characteristic of Jesus (Rev 3:14).

in this mountain--Zion: Messiah's kingdom was to begin, and is to have its central seat hereafter, at Jerusalem, as the common country of "all nations" (Isa 2:2, &c.). all people-- (Isa 56:7; Dan 7:14; Luk 2:10). feast--image of felicity (Psa 22:26-27; Mat 8:11; Luk 14:15; Rev 19:9; compare Psa 36:8; Psa 87:1-7). fat things--delicacies; the rich mercies of God in Christ (Isa 55:2; Jer 31:14; Job 36:16). wines on the lees--wine which has been long kept on the lees; that is, the oldest and most generous wine (Jer 48:11). marrow--the choicest dainties (Psa 63:5). well refined--cleared of all dregs.

Thus the first hymnic echo dies away; and the eschatological prophecy, coming back to Isa 24:23, but with deeper prayerlike penetration, proceeds thus in Isa 25:6 : "And Jehovah of hosts prepares for all nations upon this mountain a feast of fat things, a feast of wines on the lees, of fat things rich in marrow, of wines on the lees thoroughly strained." "This mountain" is Zion, the seat of God's presence, and the place of His church's worship. The feast is therefore a spiritual one. The figure is taken, as in Psa 22:27., from the sacrificial meals connected with the shelâmim (the peace-offerings). Shemârim mezukkâkim are wines which have been left to stand upon their lees after the first fermentation is over, which have thus thoroughly fermented, and have been kept a long time (from shâmar, to keep, spec. to allow to ferment), and which are then filtered before drinking (Gr. οἶνος σακκίας, i.e., διΰλισμένος or διηθικὸς, from διηθεῖν, percolare), hence wine both strong and clear. Memuchâyı̄m might mean emedullatae ("with the marrow taken out;" compare, perhaps, Pro 31:3), but this could only apply to the bones, not to the fat meat itself; the meaning is therefore "mixed with marrow," made marrowy, medullosae. The thing symbolized in this way is the full enjoyment of blessedness in the perfected kingdom of God. The heathen are not only humbled so that they submit to Jehovah, but they also take part in the blessedness of His church, and are abundantly satisfied with the good things of His house, and made to drink of pleasure as from a river (Psa 36:9). The ring of the v. is inimitably pictorial. It is like joyful music to the heavenly feast. The more flexible form ממחיים (from the original, ממחי = ממחה) is intentionally chosen in the place of ממּסהים. It is as if we heard stringed instruments played with the most rapid movement of the bow.