Isaiah 26:17

KJV

Like as a woman with child, [that] draweth near the time of her delivery, is in pain, [and] crieth out in her pangs; so have we been in thy sight, O LORD.

KJV (with Strong's)

Like {H3644} as a woman with child {H2030}, that draweth near {H7126} the time of her delivery {H3205}, is in pain {H2342}, and crieth out {H2199} in her pangs {H2256}; so have we been in thy sight {H6440}, O LORD {H3068}.

Complete Jewish Bible

As a pregnant woman about to give birth cries out and writhes in her labor pains, so we have been at your presence, ADONAI

Berean Standard Bible

As a woman with child about to give birth writhes and cries out in pain, so were we in Your presence, O LORD.

American Standard Version

Like as a woman with child, that draweth near the time of her delivery, is in pain and crieth out in her pangs; so we have been before thee, O Jehovah.

Commentary

### SUMMARY
Isaiah 26:17 vividly portrays the profound anguish and distress of God's people, likening their collective suffering to the excruciating pain of a woman in labor. This powerful simile underscores the intensity and inevitability of their trials, whether from oppression, exile, or divine discipline, while simultaneously emphasizing that this deep distress is fully known and observed "in thy sight, O LORD," highlighting God's sovereign awareness and involvement in their experience.

### CONTEXT
* **Literary Context:** This verse is embedded within a prophetic "Song of Salvation" (Isaiah 26:1-19), which itself is part of a larger apocalyptic section often termed the "Little Apocalypse" (Isaiah 24-27). Immediately preceding [Isaiah 26:17](/isaiah/26-17 "Isaiah 26:17 - The Anguish of God's People"), [Isaiah 26:16](/isaiah/26-16 "Isaiah 26:16 - Seeking God in Distress") describes the people's turning to God in times of trouble and chastening, crying out to Him during their affliction and recognizing His hand in their suffering. The imagery of birth pangs in verse 17 serves as a stark description of the intensity of their national distress, a period of intense struggle and purification. Crucially, the subsequent verses, [Isaiah 26:18-19](/isaiah/26-18 "Isaiah 26:18-19 - Futility and Resurrection"), reveal the futility of their own efforts to bring about deliverance ("we have as it were brought forth wind") before culminating in a magnificent promise of resurrection and ultimate restoration for God's people, symbolizing a "new birth" or national revival after the labor.
* **Historical & Cultural Context:** The book of Isaiah spans centuries of Israelite history, from the Assyrian threat to the Babylonian exile and the promise of return. The "Little Apocalypse" section, in particular, likely reflects a period of profound national crisis, possibly the Assyrian invasions or the Babylonian captivity, where the people of Judah experienced immense suffering, displacement, and loss. The metaphor of a woman in labor was universally understood in ancient Near Eastern cultures as the epitome of unavoidable, intense pain and distress, often used to describe national calamity or the onset of a new, difficult era. The phrase "in thy sight, O LORD" (or "before your face") emphasizes that their suffering was not hidden from God but was fully observed and, in a theological sense, permitted or even ordained by Him, a concept familiar in covenant theology where suffering could be a consequence of disobedience or a means of purification.
* **Key Themes:** The verse significantly contributes to several major theological and narrative themes within Isaiah and the broader biblical narrative. Firstly, it highlights **Intense Suffering and Distress**, portraying the profound and inescapable pain experienced by God's people, akin to the unavoidable agony of childbirth. This underscores the severity of their trials and the depth of their affliction. Secondly, it emphasizes **Divine Awareness and Sovereignty**, as the phrase "in thy sight, O LORD" affirms that their suffering is neither random nor unnoticed by God. He is intimately aware and sovereign over their circumstances, even in their deepest pain, pointing to His ultimate purpose in allowing such distress. Thirdly, the theme of **Pain as a Prelude to Deliverance** is paramount; just as birth pangs precede the arrival of new life, the suffering described here is presented as a necessary precursor to God's ultimate deliverance and restoration. It is a period of intense struggle before a glorious spiritual "birth" or national revival, as powerfully suggested by the promise of resurrection and new life in [Isaiah 26:19](/isaiah/26-19 "Isaiah 26:19 - Resurrection and Restoration"). Finally, the broader context subtly introduces the **Futility of Human Effort**, as [Isaiah 26:18](/isaiah/26-18 "Isaiah 26:18 - Futility of Human Efforts") reveals that despite their pain, their own attempts to bring forth deliverance were fruitless ("we have as it were brought forth wind"), underscoring that true salvation and new life come only from God.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **child (Hebrew, _hâreh'_):** From the root _hârah_, meaning "to be pregnant" or "to conceive." This word establishes the core of the simile, immediately bringing to mind the state of pregnancy and the impending act of giving birth. It signifies a condition of being "with child," setting the stage for the subsequent description of labor pains.
* **in pain (Hebrew, _chûwl'_):** This primitive root means "to twist or whirl," but specifically refers to "to writhe in pain," especially associated with parturition (childbirth). It vividly conveys the physical and emotional agony, the intense, convulsive movements characteristic of labor. The word emphasizes the deep, unavoidable suffering experienced by the people.
* **pangs (Hebrew, _chebel'_):** This term, derived from _châbal_ (to bind), can mean "a rope" or "cord," but in this context, it specifically refers to "throes," particularly "of parturition." This dual meaning is significant: it denotes the intense, binding pain of labor, but also subtly suggests being bound or ensnared by distress. It reinforces the severity and inescapable nature of the suffering.
* **LORD (Hebrew, _Yᵉhôvâh'_):** This is the sacred, covenantal name of God, emphasizing His self-existent, eternal nature and His personal relationship with His people. Its inclusion here highlights that the suffering is not random but occurs in the presence and under the sovereign gaze of the covenant-keeping God.
* **sight (Hebrew, _pânîym'_):** Literally "face," this word is used here with a prepositional prefix to mean "in thy sight" or "before your face." It signifies God's direct presence, awareness, and intimate observation of the people's suffering. It implies not only His knowledge but also His active engagement or permission of their circumstances.

#### Verse Breakdown
* **"Like as a woman with child, that draweth near the time of her delivery":** This opening clause establishes the powerful simile. It immediately evokes a universally understood image of a specific, intense, and inevitable period of suffering. The phrase "draweth near the time of her delivery" emphasizes the imminence and unavoidable nature of the pain, suggesting that the crisis for God's people has reached its peak.
* **"is in pain, and crieth out in her pangs":** This part of the verse elaborates on the nature of the suffering. "Is in pain" (from _chûwl_) describes the physical agony and writhing, while "crieth out" (from _zâʻaq_, to shriek) conveys the vocal expression of that unbearable pain. "In her pangs" (from _chebel_) reinforces the specific, intense, and binding nature of these labor-like contractions. This paints a picture of extreme, vocalized distress.
* **"so have we been in thy sight, O LORD":** This is the crucial application of the simile. The "we" refers to God's people, Israel (or Judah), collectively experiencing a period of national anguish comparable to childbirth. The phrase "in thy sight, O LORD" is profoundly significant. It means their suffering is not hidden from God; He is fully aware, present, and sovereign over their experience. It implies that this pain is not random but part of God's divine plan or discipline, observed by the covenant God, YHWH.

#### Literary Devices
Isaiah 26:17 is rich in literary artistry, primarily employing **Simile**. The opening phrase, "Like as a woman with child," directly compares the collective suffering of God's people to the universally understood and intense experience of a woman in labor. This simile is potent because it draws upon a shared human experience of unavoidable, excruciating pain that ultimately precedes new life. The verse also utilizes **Vivid Imagery** to evoke a strong emotional response, painting a clear picture of writhing, crying out, and intense "pangs." The **Pathos** is palpable, designed to elicit empathy for the afflicted people and underscore the severity of their national distress. Furthermore, the phrase "in thy sight, O LORD" introduces an element of **Divine Witness**, emphasizing God's omnipresence and His intimate awareness of His people's suffering, which adds a layer of theological depth to the human experience of pain.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 26:17 profoundly connects to the broader biblical narrative of suffering, redemption, and God's sovereign purposes. The metaphor of birth pangs is not merely a description of pain but also a theological statement about the nature of transformative suffering. Just as labor pains are a necessary prelude to new life, the intense distress experienced by God's people is presented as a period of purification and preparation, a "groaning" that anticipates a glorious spiritual birth or national restoration. This suffering, though agonizing, is never outside of God's awareness; it occurs "in thy sight, O LORD," affirming His intimate involvement and sovereign control over even the most difficult circumstances. This perspective offers hope, suggesting that even in the deepest valleys of pain, God is working towards a redemptive outcome, bringing forth new life from the ashes of affliction.

* [Romans 8:22](/romans/8-22 "Romans 8:22 - Creation Groans in Labor Pains")
* [John 16:21](/john/16-21 "John 16:21 - The Woman in Labor")
* [1 Peter 1:6-7](/1_peter/1-6 "1 Peter 1:6-7 - Suffering for a Little While")

### REFLECTION AND APPLICATION
Isaiah 26:17 offers profound comfort and insight for believers navigating difficult times today. It reminds us that our pain, whether personal or collective, is never hidden from God's sight. He is intimately aware of our struggles, even when we feel overwhelmed and our cries seem to echo into silence. The metaphor of birth pangs teaches us that suffering can indeed have a divine purpose, serving as a refining process that prepares us for a new season, deeper faith, or greater spiritual fruitfulness. Just as labor leads to the miraculous arrival of new life, our trials can be part of God's transformative work, bringing forth something beautiful and redemptive. This calls us to trust in His timing and His power, even when the pain is intense, holding onto the hope that He is sovereignly orchestrating circumstances to bring about ultimate deliverance and renewal. Our current distress, however severe, may be the very "pangs" preceding a breakthrough, a spiritual awakening, or the manifestation of God's glory in our lives.

#### Questions for Reflection
* **How does the imagery of a woman in labor resonate with periods of intense personal or collective suffering you have experienced?**
* **What does it mean to you that your deepest pains are "in thy sight, O LORD"? How does God's awareness impact your perspective on suffering?**
* **In what ways might your current struggles be "birth pangs" leading to a new season of growth, revelation, or spiritual fruitfulness?**
* **How can the promise of ultimate deliverance and resurrection (as seen in the broader context of Isaiah 26) sustain you through present pain?**

### FAQ
**What is the significance of the "woman in labor" metaphor in Isaiah 26:17?**

Answer: The metaphor of a woman in labor is profoundly significant for several reasons. Firstly, it conveys the **intensity and inevitability of suffering**. Childbirth is universally recognized as one of the most excruciating pains, and once labor begins, it cannot be stopped until the birth occurs. This illustrates the inescapable and severe nature of the distress experienced by God's people. Secondly, it suggests **purposeful pain**. Unlike random suffering, labor pains have a clear, ultimate goal: the bringing forth of new life. This implies that the nation's anguish, though severe, is not meaningless but is a necessary precursor to a future restoration or "new birth" for Israel, as hinted at in [Isaiah 26:19](/isaiah/26-19 "Isaiah 26:19 - Resurrection and Renewal"). Finally, it highlights the **vulnerability and raw honesty** of the people's cry to God, acknowledging their complete dependence on Him in their moment of deepest need.

**How does this verse relate to God's justice and mercy?**

Answer: Isaiah 26:17, while primarily focusing on the people's suffering, implicitly touches upon both God's justice and His mercy. The suffering itself can be understood, within the covenant framework, as a consequence of Israel's unfaithfulness—a just discipline from a holy God. However, the fact that this pain is "in thy sight, O LORD" (referring to [YHWH](/isaiah/26-17 "Isaiah 26:17 - The Lord's Presence")), emphasizes God's active awareness and, by extension, His compassionate oversight. His mercy is not absent, even in the midst of discipline. The very act of crying out to Him in their pain (as seen in [Isaiah 26:16](/isaiah/26-16 "Isaiah 26:16 - Seeking God in Distress")) is an act of faith, and the subsequent promise of resurrection and new life (in [Isaiah 26:19](/isaiah/26-19 "Isaiah 26:19 - God's Promise of Resurrection")) demonstrates His ultimate redemptive mercy that transcends the immediate suffering. The pain serves a refining purpose, leading to a renewed relationship with a merciful God.

**Is the suffering described in this verse a punishment or a refining process?**

Answer: The suffering described in Isaiah 26:17 is best understood as both a **consequence of past actions (a form of divine discipline or judgment)** and a **refining process** intended to purify and prepare God's people. In the prophetic tradition, national calamities often served as God's means of chastening His disobedient people, bringing them to repentance and renewed reliance on Him. However, the metaphor of birth pangs shifts the emphasis from mere punishment to a purposeful, transformative process. Just as a refiner's fire purifies gold, these intense "pangs" are designed to purge impurities, deepen faith, and ultimately lead to a "new birth" or spiritual revival. The goal is not annihilation but restoration and the bringing forth of new life, as is clearly seen in the hope-filled promises that follow in [Isaiah 26:19](/isaiah/26-19 "Isaiah 26:19 - Hope of New Life").

### CHRIST-CENTERED FULFILLMENT
Isaiah 26:17, with its vivid portrayal of suffering as birth pangs preceding new life, finds its ultimate and most profound Christ-centered fulfillment in the person and work of Jesus Christ. The collective anguish of Israel, likened to labor, foreshadows the singular, redemptive suffering of the Messiah. Jesus himself endured unimaginable "pangs" on the cross, taking upon himself the sin and sorrow of humanity, as prophesied in [Isaiah 53](/isaiah/53 "Isaiah 53 - The Suffering Servant"). His death was the ultimate "labor" through which the church, His body, was "born" into new life. Just as the woman's pain leads to the joy of a child, Christ's agony led to the "joy set before him" ([Hebrews 12:2](/hebrews/12-2 "Hebrews 12:2 - Jesus, the Author and Perfecter of Our Faith"))—the salvation and reconciliation of humanity. Furthermore, Jesus himself uses the analogy of a woman in labor to describe the sorrow of His disciples before His return, assuring them that their "sorrow shall be turned into joy" ([John 16:20-22](/john/16-20 "John 16:20-22 - Sorrow Turned to Joy")). Through His resurrection, Christ brought forth the "new creation" ([2 Corinthians 5:17](/2_corinthians/5-17 "2 Corinthians 5:17 - New Creation in Christ")), enabling all who believe to be "born again" ([John 3:3](/john/3-3 "John 3:3 - Born Again")) into His eternal kingdom, where all "pain" and "sorrow" will ultimately cease ([Revelation 21:4](/revelation/21-4 "Revelation 21:4 - No More Pain or Death")). Thus, the birth pangs of Israel find their redemptive climax and ultimate hope in the suffering and triumph of Christ, the one who brings forth true and lasting life.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 13:8

And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces [shall be as] flames.

John 16:21

A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.

Isaiah 21:3

Therefore are my loins filled with pain: pangs have taken hold upon me, as the pangs of a woman that travaileth: I was bowed down at the hearing [of it]; I was dismayed at the seeing [of it].

1 Thessalonians 5:3

For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.

Jeremiah 30:6

Ask ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?

Psalms 48:6

Fear took hold upon them there, [and] pain, as of a woman in travail.

Jeremiah 4:31

For I have heard a voice as of a woman in travail, [and] the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, [that] bewaileth herself, [that] spreadeth her hands, [saying], Woe [is] me now! for my soul is wearied because of murderers.