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 this verse has been differently interpreted, according to the explanation given to the verb pâshat. Many, following the ὥρμησε and expansus est of the lxx and Jerome, give it the meaning, to spread out the wing; whilst Credner (on Joel, p. 295), Maurer, Ewald, and Hitzig take it in the sense of undressing one's self, and understand it as relating to the shedding of the horny wing-sheaths of the young locusts. But neither the one nor the other of these explanations can be grammatically sustained. Pâshat never means anything else then to plunder, or to invade with plundering; not even in such passages as Hos 7:1; 1Ch 14:9 and 1Ch 14:13, which Gesenius and Dietrich quote in support of the meaning, to spread; and the meaning forced upon it by Credner, of the shedding of the wing-sheaths by locusts, is perfectly visionary, and has merely been invented by him for the purpose of establishing his false interpretation of the different names given to the locusts in Joe 1:4. In the passage before us we cannot understand by the yeleq, which “plunders and flies away” (pâshat vayyâ‛ōph), the innumerable multitude of the merchants of Nineveh, because they were not able to fly away in crowds out of the besieged city. Moreover, the flying away of the merchants would be quite contrary to the meaning of the whole description, which does not promise deliverance from danger by flight, but threatens destruction. The yeleq is rather the innumerable army of the enemy, which plunders everything, and hurries away with its booty. In Nah 3:17 the last two clauses of Nah 3:15 are explained, and the warriors of Nineveh compared to an army of locusts. There is some difficulty caused by the two words מנּזריך and טפסריך, the first of which only occurs here, and the second only once more, viz., in Jer 51:27, where we meet with it in the singular. That they both denote warlike companies appears to be tolerably certain; but the real meaning cannot be exactly determined. מנּזרים with dagesh dir., as for example in מקּדשׁ in Exo 15:17, is probably derived from nâzar, to separate, and not directly from nezer, a diadem, or nâzı̄r, the crowned person, from which the lexicons, following