منتديات كلمة سواء الدعوية للحوار الإسلامي المسيحي - The strongest prophecy confirms the survival of Christ from crucifixion and death

بسم الله الرحمن الرحيم
و به نستعين

4:157 Sahih International
And [for] their saying, "Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah ." And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain.

4:158 Sahih International
Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise.

Tafsir (explication)Tafheem Al-Quran - English
(157) (4:157) and their saying: 'We slew the Messiah, Jesus, son of Mary', the Messenger of Allah *191 - whereas *192 in fact they had neither slain him nor crucified him but the matter was made dubious to them *193 - and those who differed about it too were in a state of doubt! They have no definite knowledge of it, but merely follow conjecture; *194 and they surely slew him not,

*191). Their criminal boldness had reached such proportions that they attempted to put an end to the life of the one they themselves knew to be a Prophet, and subsequently went around boasting of this achievement. The least reflection on the incident of Jesus talking in his cradle (see the preceding note) makes it clear that there was no strong reason to doubt his prophethood. Moreover, the miracles of Jesus which they themselves witnessed (see Surah Al 'Imran 3: 49) had firmly established his claim to prophethood. Thus, whatever treatment they meted out to him was not based on any misconception, for they were fully aware that the person whom they were subjecting to criminal treatment had been appointed by God as the bearer of His message. It seems strange that a people should recognize a man to be a Prophet in their hearts and still try to assassinate him. The ways of degenerate nations are indeed strange. Such people are absolutely unprepared to tolerate the existence of those who reproach them for their corruption and seek to prevent them from evil. Hence the reformers, including Prophets, who arise among corrupt nations are always persecuted; they are imprisoned and even put to death. The Talmud mentions that:
Nebuchadnezzar laid waste the land of Israel. . . when the city had been captured, he marched with his princes and officers into the Temple ... on one of the walls he found the mark of an arrow's head, as though somebody had been killed or hit nearby, and he asked: 'Who was killed here?' 'Zachariah, the son of Yohoyadah, the high priest', answered the people. 'He rebuked us incessantly on account of our transgressions, and we tired of his words, and put him to death.' (The Talmud Selections by H. Polano, London, Frederick Warne & Co.)
The Bible also mentions that when the corrupt practices of Israel exceeded all limits, and Jeremiah warned them that God would have them overrun by other nations in punishment for their wickedness, his warning was greeted by the Jews with the accusation that he was a collaborator with the Chaldeans and hence a traitor. And under that pretext Jeremiah was sent to prison. In the same manner, about two and a half years before Jesus' crucifixion, John the Baptist suffered a cruel fate. On the whole the Jews knew him to be a Prophet, or at least acknowledged him to be one of the most religious people in the nation. But when he criticized the royal court of Herod, the King of Judah, he was first thrown into prison, and then, in response to the demand of a dancing girl, who was Herod's favourite 'mistress', his head was cut off.
If this record of the Jews is kept in mind, it does not seem surprising that, after having subjected Jesus - according to their belief - to crucifixion, they might have been overcome by jubilation and in a fit of self-congratulation might have boastfully exclaimed: 'Yes, we have put a Prophet of God to death!' (For similar incidents see Towards Understanding the Qur'an, vol. I, Surah 2, n. 79 - Ed.)
*192). This again is a parenthetical statement.
*193). This verse categorically states that Jesus was raised on high before he could be crucified, and that the belief of both the Jews and the Christians that Jesus died on the cross is based on a misconception. As a result of a comparative study of the Qur'anic and Biblical versions we are persuaded that, so far as the trial at the court of Pilate is concerned, it was probably Jesus who was tried. Pilate sentenced him to death after the Jews showed their deep hostility to Truth and righteousness by openly declaring that, in their view, the life of a thief was of higher value than that of a man with such a pure soul as Jesus. It was then that God raised Jesus up to heaven. The person the Jews subsequently crucified was someone else who, for one reason or another, was mistaken for the person of Jesus. The fact that the person who had actually been crucified was someone other than Jesus does not in any way detract from the guilt of those Jews, for in their minds it was Jesus whose head they were crowning with thorns, in whose face they were spitting, and whom they were subjecting to crucifixion. We are not in a position now to find out how and why such a confusion arose. As no authentic source of information is available to us, it would be inappropriate to conjecture and speculate about the cause of the misapprehension which led the Jews to believe that they had crucified Jesus, the son of Mary, whereas he had already passed far beyond their grasp.
*194). "Those who differed' refers to the Christians. The Christians have dozens of different versions, rather than one universally agreed view, regarding the crucifixion of the Messiah. This in itself is an eloquent testimony that the Christians were doubtful about the actual event. Some of them held the view that the one who was crucified was someone other than-Jesus and that Jesus himself in fact remained standing somewhere nearby, laughing at their folly. Others were of the opinion that the one who was crucified was certainly Jesus himself, but that he did not die on the cross and was still alive when brought down from it. Others asserted that though Jesus died on the cross, he later returned to life, met his disciples and conversed with them about ten times. Again, some believe that the human body of Jesus suffered death and was buried, while the spirit of godhead in him was taken up on high. Yet others believe that after his death the Messiah was resurrected physically and was subsequently taken up to heaven in physical form. Had the truth been fully known and well-established so many divergent views could not have gained currency.

58) (4:158) but Allah raised him to Himself. *195 Allah is All-Mighty, All-Wise.

*195). This is the truth revealed by God. What is categorically asserted here is merely that the Jews did not succeed in killing the Messiah, but that God raised him unto Himself. The Qur'an furnishes no detailed information about the actual form of this 'raising'. It neither states categorically that God raised him from the earthly sphere to some place in heaven in both body and soul, nor that his body died on earth and his soul alone was raised to heaven. Hence neither of the two alternatives can be definitely affirmed nor denied on the basis of the Qur'an. If one reflects on the Qur'anic version of the event one gets the impression that, whatever the actual form of this 'raising', the event was of an extraordinary character. This extraordinariness is evident from three things:
First, the Christians believed in the ascension of the Messiah in both body and soul, which was one of the reasons for large sections of people to believe in the godhead of Jesus. The Qur'an does not refute that idea but employs the same term, raf (i.e. 'ascension'), employed by the Christians. It is inconceivable that the Qur'an, which describes itself as the 'Clear Book', would employ an expression that might lend support to a misconception it seeks to repudiate.
Second, one might assume that either the ascension of the Messiah was of the kind that takes place at every person's death or that this 'ascension' meant merely the exaltation of a Prophet's position, like that of Idris: 'And We raised him to an exalted station' (Surah Maryam 19: 57). Had it been so, this idea would have been better expressed by a statement such as: And indeed they did not kill the Messiah; Allah delivered him from execution and caused him to die a natural death. The Jews had wanted to slight him but Allah granted him an exalted position.
Third, if this raf (exaltation, ascension) referred to in the verse: 'Allah raised him to Himself was of an ordinary kind, the statement which follows, namely that 'Allah is All-Mighty, All-Wise', would seem altogether out of context. Such a statement is pertinent only in the context of an event which manifested, in a highly extraordinary manner, by the overwhelming power and wisdom of God.
The only Qur'anic argument that can be adduced to controvert this view is the verse in which the expression mutawaffika (see Surah Al 'Imran 3: 55) is employed. But as we have pointed out (see Towards Understanding the Qur'an, vol. I, Surah 3, n. 51), this word can denote either God's taking a man unto Himself in soul or taking him unto Himself in both body and soul. Arguments based on the mere use of this word are not enough to repudiate the arguments we have already adduced. Some of those who insist on the physical death of Jesus support their argument by pointing out that there is no other example of the use of the word tawaffa for God's taking unto Himself a man in body as well as in soul. But this argument is not tenable since the ascension of Jesus was a unique event in human history and, therefore, the quest for another example of the use of this term in the same context is meaningless. What is worth exploring is whether or not the use of the word in such a sense is valid according to Arabic usage. If it is, we will have to say that the choice of this particular word lends support to belief in the ascension of Jesus.
If we reflect on this verse in the light of the assumption that Jesus died physically, it appears strange that the Qur'an does not employ those terms which would exclude signifying the simultaneous physical and spiritual ascension of Jesus. On the contrary, the Qur'an prefers a term which, since it is liable to both interpretations (i.e. it can mean both spiritual and physical ascension), lends support to belief in the physical ascension of Jesus, even though that notion was used as a basis to support the false belief in the godhead of Jesus.
Belief in the physical ascension of Jesus is further reinforced by those numerous traditions which mention the return of Jesus, son of Mary, to the world and his struggle against the Anti-Christ before the end of time. (For these traditions see our appendix to Surah 33.) These traditions quite definitively establish the second coming of Jesus. Now it is for anybody to judge which is more reasonable: Jesus' return to this world after his death, or his being alive somewhere in God's universe, and returning to this world at some point in time?

(Wisdom 2 Wycliffe Bible (WYC

John Wycliffe. 1382 to 1395
12Therefore deceive we a just man, for he is unprofitable to us, and he is contrary to our works; and he upbraideth to us the sins of (the) law, and he defameth on us the sins of our teaching. [Beguile we then the rightwise man, for unprofitable he is to us, and contrary to our works; and reprovingly putteth to us the sins of law, and defameth against us the sins of our discipline.]
13He promiseth that he hath the cunning (or the knowing) of God, and he nameth himself the son of God.
14He is made to us into showing of our thoughts.
15He is grievous to us, yea, to see; for why his life is unlike to other men, and his ways be changed.
16We be guessed of him to be triflers, that is, men of no virtue, and he abstaineth himself from our ways, as from uncleannesses; and he
before-setteth the last things of just men, and he hath glory, that he hath God (as) his father. [As triflers we be esteemed of him, and he abstaineth himself from our ways, as from uncleannesses; and he telleth before the last things of rightwise men, and he glorieth himself to have God to father.]
17Therefore see we, if his words be true; and assay we, what things shall come to him; and we shall know, what shall be the last things of him.
18For if he is the very (or the true) son of God, he shall up-take him, and shall deliver him from the hands of them that be contrary to him. [If forsooth he is the very son of God, he shall undertake him, and deliver him from the hands of the contrarious.]
19Ask we him by despising and torment, (so) that we know his reverence, and that we prove his patience.
20By most foul death condemn we him, for why beholding shall be of his words. [By most foul death condemn we him; forsooth respect shall be of the words of him.]
21They thought these things, and they erred; for why their malice blinded them. [These things they thought, and erred; and the malice of them blinded them.]
22And they knew not the sacraments of God, neither they hoped (for) the meed (or the reward) of rightfulness [or nor hoped (they for) the meed of rightwiseness], neither they deemed the honour of holy souls
.

Wisdom of Solomon 2
Revised Version with Apocrypha (1895)

13He professeth to have knowledge of God,
And nameth himself * servant of the Lord.
14He became to us a reproof of our thoughts.
15He is grievous unto us even to behold,
Because his life is unlike other men’s,
And his paths are of strange fashion.
16We were accounted of him as base metal,
And he abstaineth from our ways as from uncleannesses.
The latter end of the righteous he calleth happy;
And he vaunteth that God is his father.
17Let us see if his words be true,
And let us try what shall befall in the ending of his life.
18For if the righteous man is God’s son, he will uphold him,
And he will deliver him out of the hand of his adversaries.
19With outrage and torture let us put him to the test,
That we may learn his gentleness,
And may prove his patience under wrong.
20Let us condemn him to a shameful death;
For † he shall be visited according to his words.
21Thus reasoned they, and they were led astray;
For their ‡ wickedness blinded them,
22And they knew not the mysteries of God,
Neither hoped they for wages of holiness,
Nor did they judge that there is a prize for blameless souls.
https://ebible.org/eng-rv/WIS02.htm

Wisdom of Solomon 2
CPDV
11But let our strength be the law of justice, for what is weak is found to be useless.
12Therefore, let us encircle the just, because he is useless to us, and he is against our works, and he reproaches us with our legal offenses, and makes known to us the sins of our way of life.
13He promises that he has the knowledge of God and he calls himself the son of God.
14He was made among us to expose our very thoughts.
15He is grievous for us even to behold, for his life is unlike other men's lives, and immutable are his ways.
16It is as if we are considered by him to be insignificant, and he abstains from our ways as from filth; he prefers the newly justified, and he glories that he has God for his father.
17Let us see, then, if his words are true, and let us test what will happen to him, and then we will know what his end will be.
18For if he is the true son of God, he will receive him and deliver him from the hands of his adversaries.
19Let us examine him with insult and torture, that we may know his reverence and try his patience.
20Let us condemn him to a most shameful death, for, according to his own words, God will care for him."
21These things they thought, and they were mistaken, for their own malice blinded them.
22And they were ignorant of the mysteries of God; they

Wisdom of Solomon 2
CEVDC
13They claim to know the Lord God
and to be his children.
14That's why they criticize
your very thoughts.
“15Just looking at good people
is a heavy burden—
their lifestyle is so different;
in fact, it's strange.
16They think you're trash,
and they won't have anything
to do with you.
They claim God is their Father
and that he will reward them.
“17So test what they say
by watching them die.
18If those so-called good people
really are God's children,
he will look after them.
19We will insult and torture them
to find out how gentle
and patient they are.
20We will sentence them
to a shameful death—
after all, they have said
that they will be protected.”
21That's the reasoning of those who are evil, and they are
both blind and foolish.
22They don't understand
what God has in mind,
and they don't know the reward
for living right

Wisdom of Solomon 2
NRSV
11But let our might be our law of righ
for what is weak proves itself to be useless.
“12Let us lie in wait for the righteous man
because he is inconvenient to us and opposes our actions;
he reproaches us for sins against the law,
and accuses us of sins against our training.
13He professes to have knowledge of God,
and calls himself a childa of the Lord.
14He became to us a reproof of our thoughts;
15the very sight of him is a burden to us,
because his manner of life is unlike that of others,
and his ways are strange.
16We are considered by him as something base,
and he avoids our ways as unclean;
he calls the last end of the righteous happy,
and boasts that God is his father.
17Let us see if his words are true,
and let us test what will happen at the end of his life;
18for if the righteous man is God’s child, he will help him,
and will deliver him from the hand of his adversaries.
19Let us test him with insult and torture,
so that we may find out how gentle he is,
and make trial of his forbearance.
20Let us condemn him to a shameful death,
for, according to what he says, he will be protected
[SUP]21[/SUP]Thus they reasoned, but they were led astray,
for their wickedness blinded them,
[SUP]22[/SUP]and they did not know the secret purposes of God,
nor hoped for the wages of holiness,
nor discerned the prize for blameless souls;

Wisdom of Solomon 2 Geneva

11 Let our strength be the lawe of vnrighteousnes: for the thing that is feeble, is reprooued as vnprofitable. 12 Therefore let vs defraude the righteous: for he is not for our profite, and he is contrary to our doings:
hee checketh vs for offending against the Law, and blameth vs as transgressers of discipline.
13 He maketh his boast to haue the knowledge of God: & he calleth himselfe the sonne of ye Lord. 14 He is made to reprooue our thoughtes. 15 It grieueth vs also to looke vpon him: for his life is not like other mens: his wayes are of another fashion. 16 He counteth vs as bastards, and hee withdraweth himselfe from our wayes as from filthines: he commendeth greatly the latter end of the iust, and boasteth that God is his father. 17 Let vs see then if his wordes be true: let vs prooue what ende he shall haue. 18 For if the righteous man be the sonne of God, hee wil helpe him, and deliuer him from the hands of his enemies. 19 Let vs examine him with rebukes and torments that we may know his meekenes, & prooue his patience. 20 Let vs condemne him vnto a shamefull death: for he shalbe preserued as he himselfe sayth. 21 Such things doe they imagine, and go astray: for their owne wickednes hath blinded them. 22 And they doe not vnderstand the mysteries of God, neither hope for the reward of righteousnes, nor can discerne the honour of the soules that are faultles.

King James Bible
11Let our strength be the law of justice: for that which is feeble is found to be nothing worth.
12Therefore let us lie in wait for the righteous; because he is not for our turn, and he is clean contrary to our doings: he upbraideth us with our offending the law, and objecteth to our infamy the transgressings of our education.
13He professeth to have the knowledge of God: and he calleth himself the child of the Lord.
14He was made to reprove our thoughts.
15He is grievous unto us even to behold: for his life is not like other men's, his ways are of another fashion.
16We are esteemed of him as counterfeits: he abstaineth from our ways as from filthiness: he pronounceth the end of the just to be blessed, and maketh his boast that God is his father.
17Let us see if his words be true: and let us prove what shall happen in the end of him.
18For if the just man be the son of God, he will help him, and deliver him from the hand of his enemies.
19Let us examine him with despitefulness and torture, that we may know his meekness, and prove his patience.
20Let us condemn him with a shameful death: for by his own saying he shall be respected.
21Such things they did imagine, and were deceived: for their own wickedness hath blinded them.
22As for the mysteries of God, they knew them not: neither hoped they for the wages of righteousness, nor discerned a reward for blameless souls.

بسم الله الرحمن الرحيم
و به نستعين

Wisdom 3 Wycliffe Bible (WYC)
1Forsooth the souls of just men be in the hand of God; and the torment of death shall not touch them. [The souls of rightwise men be in the hand of God; and torment of death shall not touch them.]
2They seemed to the eyes of unwise men to die; and torment was deemed the outgoing of them.
3And from (a) just way they went into destroying, and that that is of (or for) us the way of destroying; but they be in peace. [And from a rightwise way they went into destruction, and that of us is way of destruction; they forsooth be in peace.]
4Though they suffered torments before men, the hope of them is full of undeadliness (or of immortality).
5They were travailed in a few things, and they shall be disposed well in many things; for why God assayed them, and found them worthy to (or for) himself. [In few things travailed, in many things they shall be well disposed; for God tempted them, and found them worthy himself.]
6He proved them as gold in a furnace, and he took them as the offering of (a) burnt sacrifice; [As gold in furnace he proved them, and as burnt sacrifice of host he allowed them;]
7and the beholding of them shall be in (the) time of yielding. Just men shall shine, and they shall run about as sparkles in a place of reeds. [and in time shall be the beholding of them. They shall shine rightwise, and as sparkles in reedy places they shall run hither and thither.]
8They shall deem nations, and shall be lords of peoples; and the Lord of them shall reign without end. [They shall deem nations, and lordship to peoples; and the Lord of them shall reign into without end.]
9They that trust on (or in) him, shall understand truth; and faithful men in love shall assent to him; for why (free) gift and peace is to his chosen men. [Who trust in him, shall understand truth; and faithful in love they shall assent to him; for free gift and peace is to the chosen men of him.]
10But wicked men, by those things that they thought, shall have punishing; which despised just thing, and went away from the Lord. [Unpious men forsooth, after that (that) they thought, corrections shall have; that despised the rightwise, and from the Lord went away.]

Wisdom of Solomon 3
Revised Version with Apocrypha (1895

1But the souls of the righteous are in the hand of God,
And no torment shall touch them.
2In the eyes of the foolish they seemed to have died;
And their departure was accounted to be their hurt,
3And their journeying away from us to be their ruin:
But they are in peace.
4For even if in the sight of men they be punished,
Their hope is full of immortality;
5And having borne a little chastening, they shall receive great good;
Because God made trial of them, and found them worthy of himself.
6As gold in the furnace he proved them,
And as a whole burnt offering he accepted them.
7And in the time of their visitation they shall shine forth,
And as sparks among stubble they shall run to and fro.
8They shall judge nations, and have dominion over peoples;
And the Lord shall reign over them for evermore.
9They that trust on him shall understand truth,
And * the faithful shall abide with him in love;
Because grace and mercy are to his chosen.
10But the ungodly shall be requited even as they reasoned,
They which lightly regarded † the righteous man, and revolted from the Lord;

Wisdom of Solomon 3
CPDV
1But the souls of the just are in the hand of God and no torment of death will touch them.
2In the eyes of the foolish, they seemed to
die, and their departure was considered an affliction,
3and their going away from us, a banishment. Yet they are in peace.
4And though, in the sight of men, they suffered torments, their hope is full of immortality.
5Troubled in few things, in many things they will be well compensated, because God has tested them and found them worthy of himself.
6Like gold in the furnace, he has proved them, and as a holocaust victim, he has received them, and in the time of their
visitation
7they will shine, and they will dash about like sparks among stubble.
8They will judge the nations and they will rule over
the people, and their Lord will reign forever.
9Those who trust in him, will understand the truth, and those who are faithful in love will rest in him, because grace and peace is for his elect.
10But the impious will be chastised according to their thoughts, for they have neglected the just and have retreated from the Lord
Wisdom of Solomon 3
CEVDC
1The souls of thosewho have pleased God
are safe in his hands
and protected from pain
2Only in the minds of the foolishare those people dead
and their death considered a disaster
3or a destruction.
In fact, they are at peace
4and destined never to die,
though others may have thought
they were being punished
5They will be richly rewarded,because God tested them
for a while
and found them worthy
of being his children.
6God tested them like gold
in a fiery furnace,
and he accepted them
like a pleasing sacrifice.
7When God shows them mercy,
they will be like shining sparks
setting weeds on fire.
8The Lord will rule them forever
and let them rule over nations.
9All of God's faithful people
will understand truth
and live with him in love,
because God is kind and merciful
to those he chooses
to be his holy people.3.9 to those … people: One possible meaning for the difficult Greek text.
Punishment for the Wicked
10The wicked will be punished,
as their evil thoughts deserve.
They rebelled against the Lord
and abused his people.

Wisdom 3 New Revised Standard Version (NRSV)
1But the souls of the righteous are in the hand of God,
and no torment will ever touch them.
2In the eyes of the foolish they seemed to have died,
and their departure was thought to be a disaster,
3and their going from us to be their destruction;
but they are at peace.
4For though in the sight of others they were punished,
their hope is full of immortality.
5Having been disciplined a little, they will receive great good,
because God tested them and found them worthy of himself;
6like gold in the furnace he tried them,
and like a sacrificial burnt offering he accepted them.
7In the time of their visitation they will shine forth,
and will run like sparks through the stubble.
8They will govern nations and rule over peoples,
and the Lord will reign over them forever.
9Those who trust in him will understand truth,
and the faithful will abide with him in love,
because grace and mercy are upon his holy ones,
and he watches over his elect.[a]
10But the ungodly will be punished as their reasoning deserves,
those who disregarded the righteous[b]
and rebelled against the Lord

Geneva - Geneva Bible (1599) Wisdom of Solomon 3
1Bvt the soules of the righteous are in the hand of God, and no torment shall touch them. 2 In the sight of the vnwise they appeared to die, and their end was thought grieuous, 3 And their departing from vs, destruction, but they are in peace. 4 And though they suffer paine before men, yet is their hope full of immortalitie. 5 They are punished, but in fewe things, yet in many things shal they be wel rewarded: for God proueth them, & findeth them meete for him selfe. 6 He tryeth them as the golde in the fornace, and receiueth them as a perfect fruite offering. 7 And in the time of their vision they shall shine, and runne thorowe as the sparks among the stubble. 8 They shall iudge the nations, and haue dominion ouer the people, and their Lord shal reigne for euer. 9 They that trust in him shall vnderstand the trueth, and the faythfull shall remaine with him in loue: for grace and mercy is among his Saints, and he regardeth his elect. 10 But the vngodly shalbe punished according to their imaginations: for they haue despised the righteous, and forsaken the Lord

NAS )Psalm 91 )
You will only look on with your eyes And see the recompense of the wicked. 9 For you have made the LORD, my refuge, Even the Most High, your dwelling place. 10 No evil will befall you, Nor will any plague come near your tent. 11 For He will give His angels charge concerning you, To guard you in all your ways. 12 They will bear you up in their hands, That you do not strike your foot against a stone. 13 You will tread upon the lion and cobra, The young lion and the serpent you will trample down. 14 "Because he has loved Me, therefore I will deliver him; I will set him securely on high, because he has known My name. 15 "He will call upon Me, and I will answer him; I will be with him in trouble; I will rescue him and honor him. 16 "With a long life I will satisfy him And let him see My salvation."

Kjv )Psalm 91 )
. 8 Only with thine eyes shalt thou behold and see the reward of the wicked. 9 Because thou hast made the LORD, which is my refuge, even the most High, thy habitation; 10 There shall no evil befall thee, neither shall any plague come nigh thy dwelling. 11 For he shall give his angels charge over thee, to keep thee in all thy ways. 12 They shall bear thee up in their hands, lest thou dash thy foot against a stone. 13 Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet. 14 Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name. 15 He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him. 16 With long life will I satisfy him, and shew him my salvation.

.