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Genesis 11:1

EOB (Eastern / Greek Orthodox Bible):

The whole earth had one language and used the same words.

EOB Footnote:

The LXX reads “lip” (singular) where the MT also has “lip” (singular), both meaning “language” or “speech.” The phrase “one lip” is rendered as “one language” for clarity, as “lip” in both Hebrew and Greek idiomatically refers to speech or language rather than the physical body part. The LXX and MT are in substantial agreement for this verse. No DSS manuscript witness exists for Genesis 11:1.

Other Translations:

KJV (King James Version):

And the whole earth was of one language, and of one speech.

WEB (World English Bible):

The whole earth was of one language and of one speech.

Benton LXX (Vaticanus):

And all the earth was one lip, and there was one language to all.

Douai-Rheims (Vulgate):

And the earth was of one tongue, and of the same speech.

Apostoliki Diakonia (LXX):

Now the whole earth had one language and the same words.

YLT (Young Literal Translation )(MT):

The whole earth had one language and the same words.

BBE (Bible in Basic English):

Now all the earth had one language and one tongue.

EOB COMMENTARY:

EOB Commentary:

Genesis 11:1 – Commentary

The Unity of Language and the Divine Economy

This verse establishes the primordial condition of humanity following the flood: a single language and unified speech binding all descendants of Noah together. The Fathers understood this original linguistic unity as a reflection of humanity’s created purpose—to live in communion with one another and with God. Saint John Chrysostom observes that this common tongue was a gift enabling cooperation and mutual understanding, a vestige of the harmony intended in Paradise.

Typological Significance for Pentecost

The Orthodox liturgical tradition draws a profound connection between Babel and Pentecost. The kontakion of Pentecost explicitly contrasts these two events: “When the Most High came down and confused the tongues, He divided the nations. When He distributed the tongues of fire, He called all to unity.” The single language of Genesis 11:1 represents a natural unity that humanity corrupted through pride, while Pentecost establishes a supernatural unity through the Holy Spirit that transcends linguistic barriers without erasing diversity. The Church thus becomes the true restoration of human communion, not through uniformity of speech but through the one faith confessed in many tongues.

Patristic Interpretation

Saint Ephrem the Syrian notes that the unity of language carried with it the potential for either great good or great evil, depending on the orientation of human hearts. The Fathers consistently teach that the problem was not the unity itself but its misdirection toward autonomous human glory rather than divine worship. Saint Gregory the Theologian sees in this passage a reminder that external unity without internal righteousness leads to dissolution.

Christological Reading

Some Fathers discern here a foreshadowing of the Incarnation’s purpose. Christ comes to reunite scattered humanity, gathering the dispersed children of God into one. The Logos, through whom all things were made, becomes flesh to restore true communication between God and man, and among human persons themselves. The Church, as the Body of Christ, becomes the locus where authentic human unity is recovered—not the false unity of Babel built on pride, but the ecclesial unity founded on humility, repentance, and the confession of Christ as Lord.

Liturgical Resonance

During the Vespers of Pentecost, the kneeling prayers invoke the Spirit who descended in divided tongues, reversing Babel’s curse. Orthodox hymnography consistently presents Pentecost as the antidote to the confusion of tongues, making this verse essential background for understanding the Church’s celebration of the Spirit’s descent.

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