Yea, also, when he that is a fool walketh by the way. As soon as ever he sets his foot outside the house, and mixes with other men, he exhibits his folly. If he remained at home he might keep his real ineptitude concealed; but such persons as he are unconscious of their inanity, and take no pains to hide it; they go where, they act as, their foolish heart prompts them.
There is no metaphor here, nor any reference to the fool being put in the right path and perversely turning away. It is simply, as the Septuagint renders, καί γε ἐν ὁδῷ ὅταν ἄφρων πορεύηται His wisdom (Hebrew, heart) faileth him.
Ginsburg and others render, "He lacketh his mind," want of heart being continually taken in the Book of Proverbs as equivalent to deficiency of understanding (Proverbs 6:32; Proverbs 7:7, etc.). But Delitzsch and Wright consider the order of the words and the suffix to be against this view, and they translate as the Authorized Version, i.
e. his understanding is at fault. And he saith to every one that he is a fool. The sentence is ambiguous, and capable of two interpretations. The Vulgate has, Cumipse insipiens sit, omnes stultos aestimat.
Jerome quotes Symmachus as rendering, "He suspects all men that they are fools." According to this view, the fool in his conceit thinks that every one he meets is a fool, says this in his mind, like the sluggard in Proverbs 26:16, "Who is wiser in his own conceit than ten men that can render a reason."
Another explanation, more closely in accordance with the foregoing clauses, takes the pronoun in "he is a fool" to refer to the man himself, se esse stultum (comp. Ps 9:21 (20), "Let the nations know themselves to be but men").
As soon as he goes abroad, his words and actions display his real character; he betrays himself; he says virtually to all with whom he has to do, "I am a fool" (comp. Proverbs 13:16; Proverbs 18:2). It is hard to say to which interpretation the Septuagint inclines, giving, καὶ ἂ λογιεῖται πάντα ἀφροσύνη ἐστίν, "And all that he will think is folly."