Then said Jehovah unto Isaiah, Go forth now to meet Ahaz, thou, and Shear-jashub thy son, at the end of the conduit of the upper pool, in the highway of the fuller's field;

And the Lord said to Isaias: Go forth to meet Achaz, thou and Jasub thy son that is left, to the conduit of the upper pool, in the way of the fuller's field.

And Jehovah said to Isaiah, Go out now to meet Ahaz, thou and thy son Shear-jashub, at the end of the aqueduct of the upper pool, on the highway of the fuller's field;

And Jehovah saith unto Isaiah, 'Go forth, I pray thee, to meet Ahaz, thou, and Shear-Jashub thy son, unto the end of the conduit of the upper pool, unto the highway of the fuller's field,

Then the Lord said to Isaiah, Go out now, you and Shear-jashub, your son, and you will come across Ahaz at the end of the stream flowing from the higher pool, in the highway of the washerman's field;

Then the LORD said to Isaiah, 'Go out now to meet Ahaz, you, and Shearjashub your son, at the end of the conduit of the upper pool, on the highway of the Launderers' Field.

And the Lord said to Isaiah: Go out to meet Ahaz, you and your son, Jashub, who was left behind, to the end of the aqueduct, at the upper pool, on the road to the fuller's field.

Tunc dixit Iehova ad Isaiam, Egredere in occursum Achaz, tu et Sear-jasub filius tuus ad finem aquaeductus piscinae superioris, ad viam agri fullonis.

Then said the LORD. First, we see how God, remembering his covenant, anticipates this wicked king by sending the Prophet to meet him; for he does not wait for his prayers, but of his own accord promises that he will grant deliverance. His son Shear-jashub is joined with the Prophet as a witness of the prediction, and there is reason to believe that his name, Shear-jashub, was not given at random, but by the secret inspiration of the Spirit, or by an immediate command of God, and in order to point out the future deliverance of the people. He, therefore, carried in his name what might be regarded as an engraven seal, both of the approaching captivity and of the return. It is also probable that this symbol of the prediction was generally known, for he would not have been joined with his father on any other account than because he bore in his person some authority. To the way of the fuller's field. The place is mentioned in order to give authenticity to the history. It is possible that the king, for the purpose of repelling the enemy, may have set out to watch his approach, which appears more clearly from the sacred history. (2 Kings 18:17.) It is called the way of the fuller's field, perhaps because it was customary to wash clothes there, or because the name arose out of some ancient occurrence. However that may be, it was an evidence of anxiety and dread, that this wretched hypocrite was running about in all directions, when Isaiah came forth to meet him and to soothe his mind.

Then said the Lord - In regard to the purposes for which Isaiah was sent to meet Ahaz, and the reason why this place was selected, see the Analysis of the chapter.
Thou and Shear-ashub - The meaning of the name "Shear-jashub" is, 'the remnant shall return.' The names which Isaiah gave to his sons were significant or emblematic of some important events which were to occur to the Jews. They were for "signs" to the people, and had been given in order to keep before the nation the great truth that God was their protector, and that however much they might suffer or be punished, yet the nation would not be totally destroyed until the great Deliverer should come; see the note at Isaiah 7:14, and Isaiah 8:3, note. Why this name was given to this son, or on what occasion, is not certainly known. It is probable, however, that was with reference to the future calamities and captivity of the Jews, denoting that a part of the people would return to the land of their fathers: compare Isaiah 10:21-22. The name was a remembrancer given by him as a prophet, perhaps, some time before this, that the nation was not to be wholly annihilated - a truth which Isaiah everywhere keeps before them in his prophecies; compare the note at Isaiah 6:13. "Why" Shear-jashub accompanied Isaiah now is not recorded. It might be as a pledge to Ahaz of the purpose of the Lord, that the people should not be destroyed. Ahaz may have been apprized of the reason why the name was given, and his presence might serve to mitigate his fears.
At the end of the conduit - A "conduit" is a pipe, or other conductor of water. The water flowed from a fountain, but was conducted to different receptacles for the supply of the city.
Of the upper pool - Or the upper receptacle, or pond. Robinson ("Bib. Researches," i. p. 483) and Pococke ("Descr. of the East," ii. pp. 25, 26) suppose that the upper and lower pools referred to by Isaiah, were on the west side of the city, the ruins of which now remain. The upper pool is now commonly called by the monks "Gihon," and by the natives "Birket el Mamilla." It lies in the basin forming the head of the valley of Hinnom or Gihon, about seven hundred yards west-northwest from the Yafa gate, on the west of Jerusalem. The sides of this pool are built of hewn stones laid in cement, with steps at the corners by which to descend into it. The bottom is level. The dimensions are as follows:
Length (in Eng. Feet) from east to west 316 Breadth at the west end 200 Breadth at the east end 218 Depth at each end 18
There is no water-course, or other visible means, by which water is now brought into this reservoir, but it is probable that it was filled in the rainy seasons by the waters which flowed from the higher ground round about. From this upper pool a part of the water was conveyed into the city to the pool of Hezekiah, lying within the walls, and situated some distance to the northeastward of the Yafa gate. 'Hezekiah stopped the upper watercourse of Gihon, and brought it straight down to the west side of the city of David;' 2-Chronicles 32:30; compare the notes at Isaiah 22:9. This upper pool had a trench or 'conduit,' and a considerable part of the waters were allowed to flow through this to the lower pool. The 'lower pool' is mentioned in the Old Testament only once, and that by Isaiah Isaiah 22:9, and there without any hint of its locality. There is now a large lower pool on the western side of Jerusalem, which is not improbably the one intended, and which stands in contrast with the one mentioned here. This pool is called by the Arabs "Birket es-Sultan." There is, at present, no other pool in the vicinity of Jerusalem to which the description in Isaiah can be well applied. This reservoir is situated in the valley of Hinnom or Gihon, southward from the Yafa gate. Its northern end is nearly upon a line with the southern wall of the city. The pool was formed by throwing strong walls across the bottom of the valley, between which the earth was wholly removed. A road crosses on the causeway at the southern end. The following are the measurements of this pool:
Length (in Eng. Feet) along the middle 592. Breadth at the north end 245 Breadth at the south end 275 Depth at north end 85 Depth at south end 42
This reservoir was probably filled from the rains, and from the superfluous waters of the upper pool. It is now in ruins. The water from this pool would flow off into the valley of Hinnom, and thence, into the valley of Jehoshaphat or Kedron, or subsequently into the pool of Hezekiah, situated "within" the city; see the notes at Isaiah 22:9, Isaiah 22:11. Why Ahaz was at that place, the prophet does not say. It is possible he was examining it, to see whether the fountain could be stopped up, or the water diverted so that it could not be used by the enemy, and so that they could be prevented from maintaining a protracted siege; compare 2-Chronicles 32:4. It is probable that the king had gone to this place attended by many of his counselors, and as this was the main source of the supply of water to the city, a multitude would be there, and Isaiah could have an opportunity not only to deliver his message to Ahaz and his court, but in the presence of a considerable concourse of people, and might thus inspire confidence among the alarmed and dejected inhabitants of the city.
In the highway of the fuller's field - In the place occupied as a situation on which to spread, or suspend cloth that was bleached, or dyed. This situation would be chosen because much water was needed in bleaching or dyeing cloth. The name 'highway' denotes the public path, or road that led to this field. Probably, on one side of this highway was the aqueduct, and on the other the fuller's field. Of the fuller's field, Eusebius and Jerome merely say that it was shown in their day in the suburbs of the city. - "Onom." art. "Ager Fullonis."

Now - נא na, is omitted by two MSS., the Septuagint, Syriac, Arabic, and Vulgate.

Then said the LORD to Isaiah, Go forth now to meet Ahaz, thou, and (e) Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller's field;
(e) That is to say, the rest will return which name Isaiah gave his son, to signify that the rest of the people would return out of their captivity.

Then said the Lord unto Isaiah,.... The prophet, the inspired penman of these prophecies, that go by his name; what follows, the Lord said unto him in vision, or by an articulate voice, or by an impulse on his mind:
go forth now to meet Ahaz; the prophet was in the city of Jerusalem, and Ahaz was without, as appears by the place after mentioned, where he was to meet him; perhaps Ahaz was at his country house, which, upon the news brought him of the designs of his enemies, he leaves, and betakes himself to Jerusalem, his metropolis, and fortified city, where he might be more safe; or he had been out to reconnoitre the passes about Jerusalem, and give orders and directions for the strengthening and keeping of them:
thou, and Shearjashub thy son: whose name signifies "the remnant shall return", and who was taken with the prophet, to suggest either that the remnant that were left of the former devastations by those two kings ought to return to the Lord by repentance; or that though the people of Judah should hereafter be carried captive by the Assyrians, yet a remnant should return again. The Targum interprets this not of Isaiah's natural son, but of his disciples; paraphrasing it thus,
"thou, and the rest of thy disciples, who have not sinned, and are turned from sin:''
at the end of the conduit of the upper pool; for there was an upper pool and a lower one; see Isaiah 22:9 this was outside the city, and is the same place where Rabshakeh afterwards stood, and delivered his blasphemous and terrifying speech, 2-Kings 18:17,
in the highway of the fuller's field; where they washed and dried their garments, and whitened them; the pool, conduit, and field, being fit for their purpose.

Go forth--out of the city, to the place where Ahaz was superintending the works for defense and the cutting off of the water supply from the enemy, and securing it to the city. So Isaiah 22:9; 2-Chronicles 32:4.
Shearjashub--that is, A remnant shall return (Isaiah 6:13). His very name Isaiah 7:14; Isaiah 8:3 was a standing memorial to Ahaz and the Jews that the nation should not, notwithstanding the general calamity (Isaiah 7:17-25; Isaiah 8:6-8), be utterly destroyed (Isaiah 10:21-22).
conduit--an aqueduct from the pool or reservoir for the supply of the city. At the foot of Zion was Fount Siloah (Isaiah 8:6; Nehemiah 3:15; John 9:7), called also Gihon, on the west of Jerusalem (2-Chronicles 32:30). Two pools were supplied from it, the Upper, or Old (Isaiah 22:11), or King's (Nehemiah 2:14), and the Lower (Isaiah 22:9), which received the superfluous waters of the upper. The upper pool is still to be seen, about seven hundred yards from the Jaffa gate. The highway leading to the fullers' field, which was in a position near water for the purposes of washing, previous to drying and bleaching, the cloth, was probably alongside the aqueduct.

In this season of terror Isaiah received the following divine instructions. "Then said Jehovah to Isaiah, Go forth now to meet Ahaz, thou and Shear-jashub thy son, to the end of the aqueduct of the upper pool, to the road of the fuller's field." The fuller's field (sedēh cōbēs) was situated, as we may assume with Robinson, Schultz, and Thenius, against Williams, Krafft, etc., on the western side of the city, where there is still an "upper pool" of great antiquity (2-Chronicles 32:30). Near to this pool the fullers, i.e., the cleaners and thickeners of woollen fabrics, carried on their occupation (Cōbēs, from Câbas, related to Câbash, subigere, which bears the same relation to râchatz as πλύνειν to λούειν). Robinson and his companions saw some people washing clothes at the upper pool when they were there; and, for a considerable distance round, the surface of this favourite washing and bleaching place was covered with things spread out to bleach or dry. The road (mesillâh), which ran past this fuller's field, was the one which leads from the western gate to Joppa. King Ahaz was there, on the west of the city, and outside the fortifications - engaged, no doubt, in making provision for the probable event of Jerusalem being again besieged in a still more threatening manner. Jerusalem received its water supply from the upper Gihon pool, and there, according to Jehovah's directions, Isaiah was to go with his son and meet him. The two together were, as it were, a personified blessing and curse, presenting themselves to the king for him to make his own selection. For the name Sheâr-yâshub (which is erroneously accentuated with tiphchah munach instead of merchah tiphchah, as in Isaiah 10:22), i.e., the remnant is converted (Isaiah 10:21-22), was a kind of abbreviation of the divine answer given to the prophet in Isaiah 6:11-13, and was indeed at once threatening and promising, but in such a way that the curse stood in front and the grace behind. The prophetic name of Isaiah's son was intended to drive the king to Jehovah by force, through the threatening aspect it presented; and the prophetic announcement of Isaiah himself, whose name pointed to salvation, was to allure him to Jehovah with its promising tone.

Thy son - Whose very name carried in it a sign and pledge of the promised deliverance, signifying, The remnant shall return. Fuller's field - Whither he probably went to take care about the waters which thence were brought into the city, to secure them to himself, or keep them from the enemy, as Hezekiah afterward did, 2-Chronicles 32:3-4.