He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks;

He goeth after her straightway, As an ox goeth to the slaughter, Or as one in fetters to the correction of the fool;

Immediately he followeth her as an ox led to be a victim, and as a lamb playing the wanton, and not knowing that he is drawn like a fool to bonds,

He went after her straightway, as an ox goeth to the slaughter, and as stocks serve for the correction of the fool;

He goeth after her quickly, as an ox goeth to the slaughter, or as a fool to the correction of the stocks;

He is going after her straightway, As an ox unto the slaughter he cometh, And as a fetter unto the chastisement of a fool,

He goes after her straightway, as an ox goes to the slaughter, or as a fool to the correction of the stocks;

The simple man goes after her, like an ox going to its death, like a roe pulled by a cord;

He followed her immediately, as an ox goes to the slaughter, as a fool to the correction of the stocks.

Immediately, he follows her, like an ox being led to the sacrifice, and like a lamb acting lasciviously, and not knowing that he is being drawn foolishly into chains,

As a fool - literally, "As a fetter to the correction of a fool," the order of which is inverted in the King James Version The Septuagint, followed by the Syriac Version, has another reading, and interprets the clause: "As a dog, enticed by food, goes to the chain that is to bind him, so does the youth go to the temptress." None of the attempts of commentators to get a meaning out of the present text are in any degree satisfactory.

As an ox goeth to the slaughter - The original of this and the following verse has been variously translated. Dr. Grey corrects and translates thus: "He goeth after her straightway, as an Ox goeth to the Slaughter; as a Dog to the Chain; and as a Deer till the Dart strike through his liver; as a Bird hasteneth to the Snare, and knoweth not that it is for its life." Very slight alterations in the Hebrew text produce these differences; but it is not necessary to pursue them; all serve to mark the stupidity and folly of the man who is led away by enticing women or who lives a life of intemperance.

He goeth after her quickly, as an (g) ox goeth to the slaughter, or (h) as a fool to the correction of the stocks;
(g) Which thinking he goes to the pasture goes willingly to his own destruction.
(h) Who goes cheerfully, not knowing that he will be chastised.

He goeth after her straightway,.... Or "suddenly" (g); and inconsiderately, giving himself no time to think of what would be the sad consequences of it;
as an ox goeth to the slaughter; as senseless and stupid as that; and as ignorant of the issue as that is, led by the butcher, as if it was going to a pasture, when it is going to the slaughter house. So such persons as are ensnared by harlots; they follow them in a view of pleasure, but it ends in ruin; if not in the loss of bodily life, by the revengeful husband or civil magistrate; yet in the destruction of their immortal souls;
or as a fool to the correction of the stocks; a drunken besotted fool, who, while he is leading to the stocks, is insensible whither he is going; but when he has been there awhile, and is come out of his drunken fit, then he is sensible of his punishment and his shame. Or, "as the stocks are for the correction of a fool" (h): or, as a man goes to "the stocks, to the correction of a fool" (i); so the young man went after the harlot: or, as "one fettered" (k), goes thither, bound hand and foot; he cannot help himself, nor avoid the shame. It denotes both the power of sin, there is no withstanding its allurements and blandishments, when once given way to, and the shame that attends or follows it. The Targum is,
"as a dog to a chain;''
and so the Septuagint, Syriac, and Arabic versions.
(g) "subito", Baynus, Junius & Tremellius, Piscator, Gejerus, Michaelis. (h) "sicut compes ad castigationem stulti", Pagninus, Montanus, Baynus. (i) "Abiens post cam, quasi veniens ad compedes ad castigationem stultorum", Gejerus. (k) "Velut compeditus", Junius & Tremellius; "velut in compede ibat", Michaelis; "tanquam constricto ad pedes capite", Schultens.

straightway--quickly, either as ignorant of danger, or incapable of resistance.

What followed: -
22 So he goes after her at once
As an ox which goeth to the slaughter-house,
And as one bereft of reason to the restraint of fetters,
23 As a bird hastens to the net,
Without knowing that his life is at stake -
Till the arrow pierces his liver.
The part. הולך (thus to be accentuated according to the rule in Baer's Torath Emeth, p. 25, with Mercha to the tone-syllable and Mahpach to the preceding open syllable) preserves the idea of the fool's going after her. פּתאם (suddenly) fixes the point, when he all at once resolves to betake himself to the rendezvous in the house of the adulteress, now a κεπφωθείς, as the lxx translates, i.e., as we say, a simpleton who has gone on the lime-twig. He follows her as an ox goes to the slaughter-house, unconscious that he is going thither to be slaughtered; the lxx ungrammatically destroying the attributive clause: ὥσπερ δὲ βοῦς ἐπὶ σφαγὴν ἄγεται. The difficulties in וּכעכס (thus punctuated, after Kimchi, with a double Segol, and not וכעכס, as is frequently the case) multiply, and it is not to be reconciled with the traditional text. The ox appears to require another beast as a side-piece; and accordingly the lxx, Syr., and Targ. find in עכס a dog (to which from אויל they also pick out איּל, a stag), Jerome a lamb (et quasi agnus כבשׂ), Rashi a venomous serpent (perhaps after ἔχις?), Lwenstein and Malbim a rattlesnake (נחשׁ מצלצל after עכּס); but all this is mere conjecture. Symmachus' σκιρτῶν (ἐπὶ δεσμῶν ἄφρων) is without support, and, like the favourite rendering of Schelling, et sicut saliens in vinculum cervus (איל), is unsuitable on account of the unsemitic position of the words. The noun עכס, plur. עכסים, signifies, Isaiah 3:18, an anklet as a female ornament (whence Isaiah 3:16 the denom. עכּס, to make a tinkling of the anklets). In itself the word only means the fetter, compes, from עכס, Arab. 'akas, 'akash, contrahere, constringere (vid., Fleischer under Isaiah 59:5); and that it can also be used of any kind of means of checking free movement, the Arab. 'ikâs, as the name of a cord with which the camel is made fast by the head and forefeet, shows. With this signification the interpretation is: et velut pedic (= וכבעכס) implicatus ad castigationem stulti, he follows her as if (bound) with a fetter to the punishment of the fool, i.e., of himself (Michaelis, Fleischer, and others). Otherwise Luther, who first translated "in a fetter," but afterwards (supplying ל, not ב): "and as if to fetters, where one corrects fools." But the ellipsis is harsh, and the parallelism leads us to expect a living being in the place of עכס. Now since, according to Gesenius, עכס, fetter, can be equivalent to a fettered one neither at Isaiah 17:5; Isaiah 21:17, nor Proverbs 23:28 (according to which עכס must at least have an active personal signification), we transpose the nouns of the clause and write וכאויל אל־מוּסר עכס, he follows her as a fool (Psychol. p. 292) to correction (restraint) with fetters; or if אויל is to be understood not so much physically as morally, and refers to self-destroying conduct (Psalm 107:7): as a madman, i.e., a criminal, to chains. The one figure denotes the fate into which he rushes, like a beast devoid of reason, as the loss of life; and the other denotes the fate to which he permits himself to be led by that woman, like a criminal by the officer, as the loss of freedom and of honour.

As an ox - Going to it securely, as if it were going to a good pasture.