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Selected Verse: Isaiah 7:3 - King James

Verse	Translation	Text
Isa 7:3	King James	Then said the LORD unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller's field;

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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 Isa 22:9; Ch2 32:4. Shearjashub--that is, A remnant shall return (Isa 6:13). His very name Isa 7:14; Isa 8:3 was a standing memorial to Ahaz and the Jews that the nation should not, notwithstanding the general calamity (Isa 7:17-25; Isa 8:6-8), be utterly destroyed (Isa 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 (Isa 8:6; Neh 3:15; Joh 9:7), called also Gihon, on the west of Jerusalem (Ch2 32:30). Two pools were supplied from it, the Upper, or Old (Isa 22:11), or King's (Neh 2:14), and the Lower (Isa 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.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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 Isa 22:9; Ch2 32:4.

Shearjashub--that is, A remnant shall return (Isa 6:13). His very name Isa 7:14; Isa 8:3 was a standing memorial to Ahaz and the Jews that the nation should not, notwithstanding the general calamity (Isa 7:17-25; Isa 8:6-8), be utterly destroyed (Isa 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 (Isa 8:6; Neh 3:15; Joh 9:7), called also Gihon, on the west of Jerusalem (Ch2 32:30). Two pools were supplied from it, the Upper, or Old (Isa 22:11), or King's (Neh 2:14), and the Lower (Isa 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.

Notes on the Bible, by Albert Barnes, [1834]
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 Isa 7:14, and Isa 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 Isa 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 Isa 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;' Ch2 32:30; compare the notes at Isa 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 Isa 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 Isa 22:9, Isa 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 Ch2 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."

Notes on the Bible, by Albert Barnes, [1834]

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 Isa 7:14, and Isa 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 Isa 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 Isa 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;' Ch2 32:30; compare the notes at Isa 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 Isa 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 Isa 22:9, Isa 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 Ch2 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."

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Shearjashub Meaning, a remnant shall return. (Isa 8:3).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
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 (Ch2 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 Isa 10:22), i.e., the remnant is converted (Isa 10:21-22), was a kind of abbreviation of the divine answer given to the prophet in Isa 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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
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, Ch2 32:3-4.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Now - נא na, is omitted by two MSS., the Septuagint, Syriac, Arabic, and Vulgate.

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⁹ Ye have seen also the breaches of the city of David, that they are many: and ye gathered together the waters of the lower pool.

¹⁴ Then I went on to the gate of the fountain, and to the king's pool: but there was no place for the beast that was under me to pass.

¹¹ Ye made also a ditch between the two walls for the water of the old pool: but ye have not looked unto the maker thereof, neither had respect unto him that fashioned it long ago.

³⁰ This same Hezekiah also stopped the upper watercourse of Gihon, and brought it straight down to the west side of the city of David. And Hezekiah prospered in all his works.

⁷ And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

¹⁵ But the gate of the fountain repaired Shallun the son of Colhozeh, the ruler of part of Mizpah; he built it, and covered it, and set up the doors thereof, the locks thereof, and the bars thereof, and the wall of the pool of Siloah by the king's garden, and unto the stairs that go down from the city of David.

⁶ Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah's son;

²¹ The remnant shall return, even the remnant of Jacob, unto the mighty God.
²² For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness.

⁶ Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah's son;
⁷ Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks:
⁸ And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel.

¹⁷ The LORD shall bring upon thee, and upon thy people, and upon thy father's house, days that have not come, from the day that Ephraim departed from Judah; even the king of Assyria.
¹⁸ And it shall come to pass in that day, that the LORD shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria.
¹⁹ And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thorns, and upon all bushes.
²⁰ In the same day shall the Lord shave with a razor that is hired, namely, by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard.
²¹ And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep;
²² And it shall come to pass, for the abundance of milk that they shall give he shall eat butter: for butter and honey shall every one eat that is left in the land.
²³ And it shall come to pass in that day, that every place shall be, where there were a thousand vines at a thousand silverlings, it shall even be for briers and thorns.
²⁴ With arrows and with bows shall men come thither; because all the land shall become briers and thorns.
²⁵ And on all hills that shall be digged with the mattock, there shall not come thither the fear of briers and thorns: but it shall be for the sending forth of oxen, and for the treading of lesser cattle.

³ And I went unto the prophetess; and she conceived, and bare a son. Then said the LORD to me, Call his name Mahershalalhashbaz.

¹⁴ Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.

¹³ But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof.

⁴ So there was gathered much people together, who stopped all the fountains, and the brook that ran through the midst of the land, saying, Why should the kings of Assyria come, and find much water?