Nachum 2 | Two Prophets Do Not Prophesy Employing One and the Same Style of Expression

Chapter 2 of Nachum primarily deals with the downfall of Assyria, yet it opens with a verse directed at the people of Yehuda, announcing the impending collapse of their enemy. The expressions in the opening verse echo a prophecy of consolation in the book of Yeshayahu. In Nachum, we read: "Behold: a messenger – his feet tread upon the mountain; he bears tidings of peace. (In Hebrew: "על ההרים רגלי מבשר") O Yehuda, go ahead, celebrate your feasts; once again fulfill your vows. For never again will the wicked pass through you; (In Hebrew: "כי לא יוסיף עוד לעבור בך")  they will be utterly destroyed." (Nachum 2:1) This parallels the language of Yeshayahu: "rise, rise, Zion, and don your dress of might; wear your garb of glory, Jerusalem, holy town, for no more will uncircumcised impure ones enter you... (In Hebrew: "כי לא יוסיף יבוא בך") How lovely upon the mountains: the steps of the bringer of tidings, resounding with peace, (In Hebrew: "על ההרים רגלי המבשר") tiding of good, resounding of rescue, saying to Zion, 'Your God had ascended the throne'" (Yeshayahu 52:1, 7)

When we find parallel language between two different prophets, or between a prophet and the Torah, it is generally a deliberate allusion. One prophet was familiar with an earlier prophecy and, guided by divine inspiration, embedded that familiar language within his own message. What is gained by such an insertion?

At a basic level, there are two primary benefits. Sometimes a prophet incorporates a well-known phrase that has become familiar to the public, which evokes an emotional response in the audience, making the message given by the prophet more impactful. Just as a modern-day mayor might declare, “If you will it—it is no dream!” ("אם תרצו – אין זו אגדה!"). He's relying on a well-known phrase to stir emotion and connect with the listeners that will enjoy this insertion.

At other times, the purpose of the insertion goes beyond emotional resonance. It may add depth by inviting the audience to reflect on the content of the earlier prophecy. Just as parallels and allusions between biblical narratives cause us to read one story in light of another, thereby shedding new light on it. For instance, when the story of the concubine in Giva (Shofetim 19) echoes the story of the angels in Sedom (Bereishit 19), or resembles the near-war over the altar on the east side of the Jordan (Yehoshua 22), This means we need to read it with the story of Sedom in mind, and consider how the people of Israel reached a state in which they resembled Sedom. And we need to read it with the story of the altar in mind and ask what caused one story to end in peace and the other to end in civil war. Similarly, when one prophecy echoes another, the similar language is meant to send us back to the earlier prophecy, so that we read the new one with the earlier one in the background. Sometimes the later prophecy fulfills and amplifies the earlier one; at other times, it offers a different perspective.

How Do We Determine Which Prophecy Came First?

When we know the historical order, it is easier to determine who borrowed from whom. For example, if a phrase appears in both Yirmiyahu and Hoshe’a (such as "till the unbroken ground" and "Plow your untitled field well" (Hoshe’a 10:12; Yirmiyahu 4:3). In Hebrew these two verses are exactly the same) it is clear that Yirmiyahu, who lived in the days of King Yoshiyahu, drew on Hoshe’a, who lived earlier during the time of King Chizkiyahu. In our case, the parallel between Nachum and Yeshayahu, the question hinges on the issue of “Second Yeshayahu.” If the prophet of consolation in Yeshayahu chapter 52 lived during the return to Zion, then he may be referencing the earlier prophecy of Nachum, as if to say, 'See! The prophecy is finally coming true — peace is arriving.' But if Yeshayahu son of Amotz, a contemporary of King Chizkiyahu, authored all the prophecies, then it is Nachum who is drawing from Yeshayahu.

When the time periods are uncertain (as with Yirmiyahu and Ovadya), or overlap (as with Yirmiyahu and Nachum), other tools can help determine who borrowed from whom. Here are two helpful rules of thumb:

Refined Language: When one version of a phrase is more polished, straightforward, and more clear, it often indicates that it underwent editorial refinement. Typically, the version with more stylized language is later — it has seen the earlier material and edited it. One classic example is the parallel between Shmuel II 22 and Tehillim Psalm 18.

Distribution Across the Prophecy: When matching expressions appear in close proximity in one text, but are scattered across the other, the tightly clustered version is likely the source. The later prophet pulled those phrases from the earlier work and wove them into his own prophecy, sometimes even rearranging the original order. We see this in our chapter: Nachum’s opening verse contains both expressions, while in Yeshayahu 52, one appears in verse 1, the other in verse 7. An even more striking example is the parallel between Ovadya (verses 1–8) and Yirmiyahu (Yirmiyahu 49:7–22).

This passage opens a general window into the topic of prophetic allusions and intertextual parallels between prophecies. You encourage you to explore further the parallel found in our chapter, and to reflect on its significance.