From Babel to the New Jerusalem (Gen 11,1-9 and Rev 21,1–22,5) It is a well known truism for Christians that the Old Testament is revealed in the New Testament. Many an author has specifically argued that the protological texts of the first book of the Bible find their fulfilment in the eschatological texts of the last book of Scripture. A comparative reading of the apocalyptic vision of the New Jerusalem descending from heaven (Rev 21,1–22,5) and of the narrative of the city/tower of Babel (Gen 11,1-9) brings to the fore a number of stunning parallels. No commentator has offered any further illumination on the archetypal relationship between those two cities (1). And so, the intent of this study is to confront the project of Babel, Gen 11,1-9, with the Holy City, Rev 21,1–22,5, seeking to shed more light on this link. Obviously, we will have to be selective in our choice of parallels given the literary limitations of the present exposition. Methodologically speaking, we will compare the two texts from a synchronic and biblico-theological angle. For a background it is beneficial to understand that Gen 11,1-9 aims to construe the diversity of peoples and languages as a chastisement for a collective sin of pride. Since all peoples were descended from the family of Noah, linguistic diversity required some explanation, i.e. how unity could be transformed into disunity. Nations sinned by refusing to go forth to possess their lands, preferring instead to band together and build a prideful city at a site of their own choosing (2). The divine intent that the race “scatter”, or repair to their God-given lands, is repeated in 9,19; 10,5.20.25.31.32. Textually speaking, Gen 11,1-9 employs a restricted vocabulary (hp;c;, “language”, appears five times in these few lines), and uses a symmetrical narrative device (3). Let us just take stock of some initial points of comparison as we approach the subject. First, Gen 11,1 mentions the uniformity of language on earth; 11,2, then illustrates the migration of peoples toward the earth of Shinar, before they were scattered over all the earth, 11,4.8.9. By contrast, Rev 20,1 describes the definitive “flight” (ejfugen) of that former land, and the appearance of the “new earth” in Rev 21,1. This new creation now becomes the stage of God’s definitive covenant with humankind. Everything seems arranged for the appearance of the New Jerusalem. Secondly, there is a movement indicated in both texts: while the peoples migrate “from the east” presumably toward the west, Gen 11,2, the Holy City (1) A. Vögtle merely mentions the connection between the two realities: “Er [John] hat zugleich den Turmbau von Babel als negatives Ur- und Vorbild der Himmelsstadt im Auge” (Das Buch mit sieben Siegeln. Die Offenbarung des Johannes in Auswahl gedeutet [Freiburg 1981] 177). (2) Cf. R. BROWN. – J. FITZMYER – R. MURPHY (eds.), The New Jerome Biblical Commentary (Englewood Cliffs, NJ 1990) 17. (3) Cf. D. COTTER, Genesis (Collegeville, PA 2003) 67.