Exegetical and Hermeneutical Commentary of Jeremiah 5:8

They were [as] fed horses in the morning: every one neighed after his neighbor’s wife.

8. The Hebrew of the first clause is obscure. The reading “fed horses,” which is to be preferred, represents the consonants of MT. (K’thibh), though the verb which they form is found elsewhere only in cognate languages (meaning to feed). The mg. of MT. (’ri) is of uncertain signification, but probably is from a root giving a sense equivalent to the word dealt with in the next note.

in the morning ] Hebrew grammar forbids this rendering, while mg. roaming at large connects it with a root from which it cannot, strictly speaking, be drawn. It is best, with a slight change in MT., to take it as meaning stallions. See Dr. p. 345.

Fuente: The Cambridge Bible for Schools and Colleges

In the morning – Render, they rove about. Some prefer, (horses) from Mesech.

Fuente: Albert Barnes’ Notes on the Bible

Verse 8. After his neighbour’s wife.] This may have been literally true, as the abominations of idolatry, in which they were so deeply practised, would necessarily produce such a state of things as that here mentioned.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Fed horses, to note the greatness and unruliness of their lust, pampered horses being most wanton, like that Deu 32:15.

In the morning: it is questioned whether morning relates to horses or to men; if to horses, then they are compared to stallions, that having been fed to the full over-night, and lain at ease, in the morning they are most lusty; but rather it seems to relate to men, showing that they were very early in going about their filthinesses, Zep 3:7, following their uncleanness with as great eagerness as it is said that drunkards follow strong drink, Isa 5:11.

Every one neighed after his neighbours wife, i.e. with an impetuous earnestness and unwearied hunting, they sought after the adulteresses to satisfy their beastly lusts. It notes,

1. The strength of their lust, a thing in horses much taken notice of by authors.

2. The unbridledness and uncontrollableness of it, as is seen in the pampered horses hunting after the mare, of which neighing is a sign, thus expressed Jer 13:27. Thus the Grecians would express men extremely libidinous by the word , and , and that they do , so the LXX., and thus described Eze 22:11.

Fuente: English Annotations on the Holy Bible by Matthew Poole

8. in the morning (Isa5:11). “Rising early in the morning” is a phrase forunceasing eagerness in any pursuit; such was the Jews’ avidity afteridol-worship. MAURERtranslates from a different Hebrew root, “continuallywander to and fro,” inflamed with lust (Jer2:23). But English Version is simpler (compare Jer 13:27;Eze 22:11).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

They were as fed horses in the morning,…. Adulterers are compared to horses, because they are very salacious and lustful creatures; wherefore the Septuagint renders the word: “horses are become mad after the females”; or, “as horses mad after the females are they become”; and especially to such as are well kept and are fat, and who, having much food given them in the night, and being full in the morning, go forth neighing, as Kimchi observes; and are the more salacious in the morning, by being so well fed all night, as those persons were, as is expressed in the preceding verse; though some render the word , translated “in the morning”, (for which sense of it see Ho 6:4) “drawing out” u; that is, the genital member, as lascivious horses do. The word is difficult of interpretation. The Targum calls them field or wood horses; horses that run in fields and woods, and are very vicious and wanton:,

everyone neighed after his neighbour’s wife; coveted and lusted after her, signified his lustful desires, and sought an opportunity to defile her. Neighing is a sign of lust, and keeps up the metaphor of the horse.

u , “trahentes”, Aquila, Symmachus Theodotion in Bootius, l. 3. c. 5. sect. 3. Aben Ezra and Abendana interpret it of horses that come from Meshec see Psal. cxx. 5. which were the strongest and most lascivious.

Fuente: John Gill’s Exposition of the Entire Bible

Jeremiah comes now, I think, to the second table, and mentions one kind of evil; but his object was to shew that there was no chastity, no faithfulness, no honesty in that people. He therefore compares them to wanton and lustful horses, and thus exposes their infamous conduct. Had he said that every one did lie in wait for the bed of his neighbor, it would have been a heinous crime; but when he calls their lust neighing, and calls them horses, and those well fed, and who rise early after they are filled, he doubtless shews that such was their incontinence, that they were not only wanton and adulterous, but that they were worse and more base, for they differed nothing from lustful horses, and horses well fed. Some read the last word “armed, “deducing it from יון izan, which means to be armed; and others derive it from זון, zun, which signifies to eat, and hence they take מוזן, muzan, for food. There is indeed no doubt but that it means here “fed, “or fat; for why should he call them armed horses? What some say, that they rose early after having committed adultery, in order to exhibit their disgrace, and to boast of their vices, is too far-fetched. What is meant is, that they were strong horses, and active, and that they rose up early after having been well fed. (138)

We now then understand the Prophet’s object: the sum of the whole is, — that there was no chastity among the Jews, for they gave themselves up to wanton lusts, not only like adulterers and whoremongers, but like lascivious horses. Nevertheless, as we have said, he includes here, under incontinency, thefts, frauds, rapines, and all vices of this kind; for he no doubt charges the Jews as guilty of transgressing against the second table of the law. He afterwards adds —

(138) The literal rendering of this verse, and countenanced by ancient versions, is as follows, —

Horses well fed! libidinous have they become; They neigh, every one at the wife of his neighbor.

Both Venema and Blayney agree in giving this meaning.

It does not seem, when the whole context is viewed, that adultery here is to be taken in its literal sense. It is spiritual adultery, that is, idolatry, that is referred to throughout the chapter. Besides, the comparison in this verse is such, that its application is more suitable to idolatrous acts than to those which are adulterous. The same may be said of what is found in the preceding verse, — that they crowded the house of the harlot. This is not so much the case in adultery as in idolatry, when people fill their idolatrous temples. A simile is sometimes carried beyond what is actually the case, in order to convey a right idea of what it is intended to illustrate. When they are said to be like well-fed stallions, and neighing at the wives of their neighbors, the purpose was to shew with what intense ardor they were devoted to idolatry: and the degrading comparison was no doubt made in order to pour contempt on their mad propensity: it was like the impetuous instinct of an animal, uncontrolled by any reason, persuasion, or remonstrance. — Ed.

Fuente: Calvin’s Complete Commentary

(8) They were as fed horses in the morning.Better, As fed stallion horses they rove about. The animal passion is taken, as in Eze. 23:20, (1) as answering to the same passion in man; (2) as symbolical of the lust for idolatrous ritual. (Comp. Jer. 2:24.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

8. Fed horses The lechery of horses is alluded to in many passages, for example, Eze 23:20. In Eze 22:11, the thing stated in this verse is brought out more plainly and fully.

In the morning Many suggestions have been made as to the meaning of the original word thus translated, as “from meshech,” “stallions,” “draught horses,” “lustful,” etc. The least doubtful thing is, that the sense of the word is missed in the Authorized Version, though some are still disposed to defend it. The view which best commends itself is, that the word is a Hiphil participle, from the root which means to wander, and hence should be rendered, as in the Ethiopic, they roam about.

Fuente: Whedon’s Commentary on the Old and New Testaments