I have long time holden my peace; I have been still, and refrained myself: now will I cry like a travailing woman; I will destroy and devour at once.

I have long time holden my peace; I have been still, and refrained myself: now will I cry out like a travailing woman; I will gasp and pant together.

I have always held my peace, I have I kept silence, I have been patient, I will speak now as a woman in labour: I will destroy, and swallow up at once.

Long time have I holden my peace; I have been still, I have restrained myself: I will cry like a woman that travaileth; I will blow and pant at once.

I have long time held my peace; I have been still, and restrained myself: now will I cry like a travailing woman; I will destroy and devour at once.

I have kept silent from of old, I keep silent, I refrain myself, As a travailing woman I cry out, I desolate and swallow up together.

I have long been quiet, I have kept myself in and done nothing: now I will make sounds of pain like a woman in childbirth, breathing hard and quickly.

I have long time held My peace, I have been still, and refrained Myself; Now will I cry like a travailing woman, Gasping and panting at once.

I have always been quiet; I have been silent; I have been patient. I will speak like a woman giving birth. I will destroy and consume, all at once.

Tacui a multo tempore, silui et continui me; tanquam parturiens clamabo; vastabo, et deglutiam simul.

I have kept silence. The Prophet meets the temptations which commonly give us great uneasiness, when God delays his aid. We are tempted by impatience, and dread that his promises are false. We reckon it unreasonable that God should be silent, and fall asleep, so to speak, while the wicked carry themselves high; that he should be cool, while they burn with eagerness to do mischief; and that he should wink at their crimes, while they keenly pursue every kind of cruelty. When their minds were distressed and almost overwhelmed, the Prophet wished to comfort them, that they might not think that God had forsaken them, though everything appeared to be desperate. For a long time. He expressly mentions "the great length of time," that their hearts might not languish through the tedious delay; for when they had been broken down by almost incessant calamities since the death of Jehoshaphat, it was very hard and distressing to spend seventy years in captivity. Nor was even this the end of their afflictions, and therefore they needed to be carefully admonished, that although God do not immediately send relief, still believers will suffer nothing by the delay, provided that they wait with patience. By these words he also rebukes unbelievers, who, trusting to his forbearance, freely indulged in every kind of wickedness; and therefore God declares that, although he has refrained and been a silent spectator, he is not on that account deprived of his power. Like a woman in labor. By this metaphor he expresses astonishing warmth of love and tenderness of affection; for he compares himself to a mother who singularly loves her child, though she brought him forth with extreme pain. It may be thought that these things are not applicable to God; but in no other way than by such figures of speech can his ardent love towards us be expressed. He must therefore borrow comparisons from known objects, in order to enable us to understand those which are unknown to us; for God loves very differently from men, that is, more fully and perfectly, and, although he surpasses all human affections, yet nothing that is disorderly belongs to him. Besides, he intended also to intimate that the redemption of his people would be a kind of birth, that the Jews might know that the grave would serve them for a womb, and that thus, in the midst of corruption, they might entertain the hope of salvation. Although he produced a new Church for himself without pain or effort, yet, in order to exhibit more fully the excellence of his grace in this new birth, he not inappropriately attributes to himself the cry of "a woman in labor." I will destroy and swallow at once. Because that comparison of a travailing woman might somewhat degrade the majesty and power of God, the Prophet determined to add here a different feeling. So far then as relates to love, he says that God resembles a mother; so far as relates to power, he says that he resembles a lion or a giant.

I have long time holden my peace - This is the language of Yahweh, and it means that he had for a long time been patient and forbearing; but that now he would go forth as a warrior to overpower and destroy his foes.
I will destroy - The word used here (from נשׁם nâsham) denotes properly to breathe hard, to pant, as a woman in travail; and then to breathe hard in any manner. It here denotes the hard breathing which is indicative of anger, or a purpose to execute vengeance.
And devour at once - Margin, 'Swallow,' or 'Sup up.' The word שׁאף sha'aph means rather "to breathe hard, to pant, to blow, as in anger, or in the haste of pursuit." The idea in the verse is, that Yahweh had for a long time restrained his anger against his foes, and had refrained from executing vengeance on them. But now he would rouse his righteous indignation, and go forth to accomplish his purposes in their destruction. All this language is descriptive of a hero or warrior; and is, of course, not to be regarded as applicable literally to God. He often uses the language of people, and speaks of his purposes under the image of human passions. But we are not to infer that the language is literally applicable to him, nor is it to be interpreted too strictly. It means, in general, that God would go forth with a fixed and settled purpose to destroy his foes.

I have been still "Shall I keep silence for ever" - After מעולם meolam, in the copy which the Septuagint had before them, followed the word הלעולם, heleolam, εσιωπησα απ' αιωνος· Μη και αει σιωπησομαι· according to MSS. Pachom. and 50. D. 2 and Edit. Complut., which word, הלעולם haleolam, has been omitted in the text by an easy mistake of a transcriber, because of the similitude of the word preceding. Shall I always keep silences like that of Juvenal: Semper ego auditor tantum? Shall I always be a hearer only?

I have long time held my peace; I have been still, [and] restrained myself: [now] will I cry like a (s) travailing woman; I will destroy and devour at once.
(s) I will haste to execute my vengeance, which I have so long deferred as a woman that desires to be delivered, when she is in labour.

I have long time holden my peace,.... For many hundred years the Lord suffered the Gentile world to walk in their own ways, to worship their idols, and took no notice of them; he winked at and overlooked their times of ignorance, and did not bring down his vengeance upon them, nor stir up all his wrath; nor indeed did he send any among them, to reprove and convince them of their errors, and threaten them with "ruin", in case of their continuance in them:
I have been still, and refrained myself; had been silent, and said nothing against them in a providential way, but curbed and kept in his wrath and displeasure at their idolatry, as a woman in travail "holds in" (y) her breath as long as she can; to which the allusion is, as appears by what follows:
now will I cry like a travailing woman; when sharp pains are upon her, and just going to be delivered; and that so loud as to be heard all over the house. This may be taken in a good sense; the ministers of the Gospel travail in birth, and Christ in them, until he is formed in the hearts of men by regenerating and converting grace, Galatians 4:19 and in an ill sense; for swift and sudden destruction, which should come on his enemies, as travail on a woman with child. So the Targum,
"as pains on a woman with child, my judgment shall be revealed (or exposed) upon them.''
I will destroy and devour at once; all enemies that should oppose him in the spread of the Gospel, in the destruction of Paganism, and establishment of Christianity in the Roman empire, who are described in the next verse.
(y) "continebam me", Pagninus, Montanus; "continui me", Junius & Tremellius, Vitringa; "diu continui iram meam sicut halitum foeminae parturientis", Grotius.

long time--namely, during the desolation of Israel (Isaiah 32:14).
holden my peace--(Compare Psalm 50:21; Habakkuk 1:2).
cry like a travailing woman, &c.--Like a woman in parturition, who, after having restrained her breathing for a time, at last, overcome with labor pain, lets out her voice with a panting sigh; so Jehovah will give full vent to His long pent-up wrath. Translate, instead of "destroy . . . devour"; I will at once breathe hard and pant, namely, giving loose to My wrath.

The period of punishment has now lasted sufficiently long; it is time for Jehovah to bring forth the salvation of His people. "I have been silent eternally long, was still, restrained myself; like a travailing woman, I now breathe again, snort and snuff together." The standpoint of these prophecies has the larger half of the captivity behind it. It has already lasted a long time, though only for several decades; but in the estimation of Jehovah, with His love to His people, this time of long-suffering towards their oppressors is already an "eternity" (see Isaiah 57:11; Isaiah 58:12; Isaiah 61:4; Isaiah 63:18-19; Isaiah 64:4, cf., Isaiah 64:10, Isaiah 64:11). He has kept silence, has still forcibly restrained Himself, just as Joseph is said to have done to prevent himself from breaking out into tears (Genesis 43:31). Love impelled Him to redeem His people; but justice was still obliged to proceed with punishment.
Three real futures now take the place of imperfects regulated by החשׁיתי. They are not to be understood as denoting the violent breathing and snorting of a hero, burning with rage and thirsting for battle (Knobel); nor is אשּׁם to be derived from שׁמם, as Hitzig supposes, through a mistaken comparison of Ezekiel 36:3, though the latter does not mean to lay waste, but to be waste (see Hitzig on Ezekiel 36:3). The true derivation is from נשׁם, related to נשׁף, נפשׁ, נשׁב. To the figure of a hero there is now added that of a travailing woman; פּעה is short breathing (with the glottis closed); נשׁם the snorting of violent inspiration and expiration; שׁאף the earnest longing for deliverance pressing upon the burden in the womb; and יחד expresses the combination of all these several strainings of the breath, which are associated with the so-called labour-pains. Some great thing, with which Jehovah has, as it were, long been pregnant, is now about to be born.

Long - I have for many ages suffered the devil and his servants, to prevail in the world, but now I will bring forth and accomplish that glorious work which I have long conceived in my mind; yea, I will suddenly destroy the incorrigible enemies of my truth.