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Genesis 10:25

EOB (Eastern / Greek Orthodox Bible):

Eber had two sons. One was named Peleg because during his lifetime the earth was divided. His brother was named Joktan.

EOB Footnote:

The MT includes the phrase “and his brother’s name was Joktan” which is also present in the LXX, though some LXX manuscripts show minor orthographic variations in the transliteration of the name Peleg (rendered variously as Phaleg or Phalec). The phrase “in his days the earth was divided” appears in both traditions with no significant semantic difference. No DSS manuscript witness exists for this verse.

Other Translations:

KJV (King James Version):

And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan.

WEB (World English Bible):

Eber had two sons. The name of the one was Peleg, for in his days the earth was divided. His brother’s name was Joktan.

Benton LXX (Vaticanus):

And to Heber were born two sons, the name of the one Phaleg, because in his days the earth was divided, and his brother’s name Jectan.

Douai-Rheims (Vulgate):

And to Heber were born two sons, the name of one was Phaleg, because in his days was the earth divided, and his brother’s name Jectan.

Apostoliki Diakonia (LXX):

Two sons were born to Eber: the name of the one was Peleg, because in his days the earth was divided, and the name of his brother was Joktan.

YLT (Young Literal Translation )(MT):

“To Eber were born two sons: the name of one was Peleg, for in his days the earth was divided; and his brother’s name was Joktan.”

BBE (Bible in Basic English):

And Eber had two sons: the name of the one was Peleg, because in his time the peoples of the earth were parted; and his brother’s name was Joktan.

EOB COMMENTARY:

EOB Commentary:

Commentary on Genesis 10:25

The Division of the Earth and Its Spiritual Significance

This verse, nestled within the Table of Nations, carries profound significance that extends far beyond mere genealogical record-keeping. The name Peleg, derived from the Hebrew root meaning “division” or “to divide,” marks a pivotal moment in sacred history when the earth was divided. The Fathers of the Church have traditionally understood this division in connection with the events at Babel described in the following chapter, where God scattered humanity and confused their languages.

Patristic Interpretation: Saint Augustine in his City of God notes that Peleg’s birth coincided with the division of tongues and peoples, seeing in this a providential ordering of history. Saint Ephrem the Syrian similarly connects this verse to the Babel narrative, understanding the division as both geographical and linguistic. The Fathers saw this scattering not merely as punishment but as divine pedagogy, preparing humanity for the eventual reunification that would come through Christ.

Typological Connection to Pentecost: The Orthodox Church perceives a profound typological relationship between the division at Babel and the miracle of Pentecost. What was divided in the time of Peleg finds its healing in the descent of the Holy Spirit. The kontakion of Pentecost explicitly references this connection, proclaiming that when the Most High confused the tongues, He divided the nations, but when He distributed the tongues of fire, He called all to unity. Thus, the Church celebrates the reversal of Babel’s curse through the gift of the Spirit, who enables the apostles to proclaim the Gospel in every tongue.

Christological Dimension: Christ Himself becomes the point of reunification for divided humanity. Saint Paul’s teaching that in Christ there is neither Jew nor Greek finds its foundation in understanding that the divisions introduced in Peleg’s generation are overcome through incorporation into the Body of Christ. The Church, as the new humanity, transcends the ethnic and linguistic boundaries established at Babel.

Ecclesiological Significance: The Orthodox understanding of catholicity (sobornost) speaks directly to this theme. The Church is not bound by the divisions of Peleg’s era but rather gathers all nations into one eucharistic assembly. Each local Orthodox Church, whether Greek, Russian, Arabic, or any other linguistic tradition, celebrates the same Divine Liturgy, manifesting the unity that overcomes ancient division.

Spiritual Application: For the Orthodox faithful, this verse reminds us that human division, whether ethnic, linguistic, or cultural, is not God’s ultimate intention for humanity. The spiritual life calls us to work toward the unity that Christ prayed for, recognizing that our common baptism transcends all earthly divisions that trace their origin to the days of Peleg.

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