Two Beginnings That Decide Everything – Genesis 1 or the “Package” Introduced Through the LXX

What we believe about humanity and about God is not decided at the end, but at the beginning. The starting point fixes the whole architecture of faith. If the beginning is clean, theology remains clean. If the beginning is falsified, everything that follows is forced to serve the falsification.

There are two incompatible beginnings.

The first is Genesis 1 as recovered through the Mekorah Codex: one Father-Creator, one moral image, humanity created good, blessed, and called to responsible dominion over life.

The second is the later mythological package attached to the beginning: the plural “Let us make man in our image,” the Eden narrative, the Fall, the Flood, Babel, and the whole logic by which humanity is transformed from a good creation into a fallen species under a universal curse.

These two beginnings cannot produce the same theology.

If we begin with the restored Genesis 1, the human being stands before God as a moral creature, created in the image of the Father, capable of conscience, truth, responsibility, and return. If we begin with the mythological package, the human becomes an ontological problem, history becomes a prison of inherited guilt, and salvation becomes a juridical mechanism.

Everything that follows in Christology, soteriology, and religious authority depends on which beginning we accept.

Genesis 1 Restored: Image, Blessing, Moral Dominion

Genesis 1, in its recovered form, lays down three solid and sufficient foundations.

The first is the Image of God. But this image is not an ontological category, not a metaphysical substance, not a divine fragment hidden inside man. It is moral dignity: the capacity for conscience, discernment, freedom, responsibility, and rule over the moral world.

This is why the restored reading matters so much. Moses did not need the plural “in our image.” He did not teach a divine council, a plurality inside God, or a philosophical anthropology. The revealed line is simple and clean: “Let there be earthlings in My image, after My likeness.” The Father creates humanity according to His own moral likeness.

The second foundation is blessing. The first word spoken over humanity is not condemnation, curse, or exile. It is blessing. Origin is good. Life is good. Creation is very good. The human being does not begin as a failed being who must be repaired by a religious system, but as a good creation who must remain faithful to truth.

The third foundation is moral dominion. Humanity is called to govern life responsibly. Dominion does not mean violence, exploitation, or domination through power. It means the ordering of life under conscience. Man is placed in the world as a moral ruler, not as a condemned creature trying to escape creation.

In this beginning, guilt is personal. It is not inherited through a myth. It is not transferred through blood. It is not removed through a juridical device. Guilt belongs to the one who chooses evil, and return comes through truth, repentance, and conscious restoration.

Historical Clarification: Why the Mythological Package Is Not Moses

The Fall of Genesis 3 does not belong to Moses’ architecture. Neither do the mythological extensions that follow: the Flood, Babel, and the 5:28-11:11 block that turns early humanity into a theological explanation for universal corruption.

These texts belong to a later canonical construction. Through the Alexandrian and Septuagint channel, this construction was stabilized, transmitted, and made usable for a new theological system. It did not merely add stories after Genesis 1; it changed the meaning of the beginning itself.

The falsification begins even inside the received form of Genesis 1. The plural “Let us make man in our image” opens the door to foreign readings. The Image of God is shifted from moral reality into ontology. The clean revelation of the Father-Creator is made vulnerable to philosophical and mythological interpretation.

Then Genesis 3 completes the move. The human being is no longer simply responsible; he becomes fallen. Creation is no longer simply good; it becomes suspect. Death, suffering, and evil are placed under a myth of origin. From there, theology can manufacture a universal diagnosis and demand a universal remedy.

The purpose of the package is clear: to produce a total problem. Humanity becomes “under a curse.” Guilt becomes universal. Salvation becomes juridical. The solution is no longer return to truth, but substitution, imputation, blood, and religious mediation.

Here the hand of Philosophy, the little horn of Daniel 8, becomes visible. It introduces myth in order to change the beginning. And once the beginning is changed, the meaning of humanity, God, law, Messiah, and salvation is changed with it.

Jesus Remains on the Beginning of Genesis 1

Jesus does not preach the mythological beginning. He remains on the line of the Father-Creator.

He speaks of a good Father who makes His sun rise over the evil and the good and sends rain over the righteous and the unrighteous. This is not the God of an ontological curse. This is the Father who remains present in creation and calls man back to truth.

Jesus dismantles the theology of inherited misfortune. The man born blind is not suffering because of a transmitted curse. Those killed in tragedies were not “more guilty” than others. Evil is real, but it is not explained through a mythological sentence placed over humanity at the beginning.

Jesus also remains within the prophetic expectation of the Kingdom of God. The Kingdom is not dissolved into an inner mystical state, nor reduced to a religious institution already present on earth. It is the future reign of the Father, the fulfilment toward which Jesus points His disciples.

This is why the Prophetic Cup matters. When Jesus says that He will drink again of the fruit of the vine in the Kingdom of His Father, He speaks of a future fulfilment, not of an invisible interior possession already completed in the present.

What exists now is the call to prepare for the Kingdom, to trust the Father, to live in truth, and to remain faithful before its arrival. Jesus does not tell men that the world is already healed because the Kingdom has become an inward feeling. He calls them to repentance, vigilance, courage, and loyalty, because the Kingdom is coming and must be awaited in truth.

This is why the cross cannot be read as a divine sacrifice demanded by God. The cross is first of all the injustice committed against the Righteous One. The Resurrection is God’s verdict against that injustice. God does not confirm the label of “curse” placed on Jesus through form. He overturns it.

Jesus is not the solution to an inherited guilt created by Genesis 3. He is the Anointed One who confirms the clean beginning: the Father is good, man is responsible, truth is alive, and evil is defeated by faithfulness, not by a mechanism.

How the Mythological Package Works: From Myth to Juridical Mechanism

The Fall, the Flood, and Babel introduce a decisive shift. The human being is no longer treated as a moral person who chooses truth or falsehood, but as a damaged being trapped inside a universal condition.

Once that shift is accepted, theology moves naturally toward juridical systems. The curse is universalized. Guilt is abstracted from the person and attached to humanity as a whole. Responsibility is no longer strictly personal. The solution must then also become abstract: another person carries guilt, blood pays a debt, death becomes sacrifice, and form becomes saving mechanism.

This is the terrain on which Pauline theology becomes possible.

The “tree” becomes more than a sign. The blood becomes more than life poured out by injustice. The cup becomes more than blessing and prophetic hope. Everything is absorbed into a system of substitution, participation, mystical union, and sacred procedure.

But this system does not come from Genesis 1. It comes from the falsified beginning.

If man begins as the image of God, then he needs truth, repentance, courage, and return. If man begins as fallen essence, then he needs a mechanism that repairs his condition from outside. That is the difference between Revelation and religion.

Law and Form: The Sign Does Not Bind God

The Mosaic Law does not support the juridical machinery built later upon it. The Law forbids condemning the innocent. It rejects the transfer of guilt. Each person bears responsibility for his own sin. The righteous must not be condemned.

This is decisive for the interpretation of Jesus’ death.

“Hanging on a tree” in Deuteronomy 21 is not a universal magical curse. It is a limited public sign applied to a proven guilty man after death, and even that sign must be stopped the same day so that the land is not defiled.

To apply that sign to an innocent man is not justice. It is profanation. The guilt does not fall on the innocent one exposed by the sign, but on those who manufactured the false verdict.

God is not bound by form against truth. The Resurrection proves this. The form said “cursed.” God said “Righteous.” The form said “defeated.” God raised Him. The verdict of religious procedure collapsed before the living judgment of the Father.

Consequences for the Human, Faith, and Community

If we begin with Genesis 1 restored, the human being does not live under an ontological debt. He lives under the call of the Father. He must abandon falsehood, return to conscience, and choose truth freely.

Faith is not acceptance of a juridical mechanism. Faith is trust in the Father, loyalty to truth, and confidence in the promises of God even when the hour of darkness appears to win.

The Kingdom is not a visible religious apparatus and not an inner mystical substitute for the future reign of God. It belongs to the Father and remains the promised fulfilment toward which Jesus directs His disciples. Communities may live now in expectation of that Kingdom, but they do not become the Kingdom, and the inward life of conscience does not replace the promised reality of God’s rule.

Judgment is not the execution of a general decree inherited from a mythological beginning. Judgment is moral evaluation. Those who choose falsehood bear their own guilt. Those who condemn the innocent are not excused because their violence becomes part of a theological system. No device transforms injustice into righteousness.

Conclusion: Keep the Beginning Clean

If the beginning is Genesis 1 restored, there is no ontological curse to remove. There is no inherited guilt that needs a blood mechanism. There is no fallen essence that must be repaired by religious procedure.

There is the Father, source of life and goodness. There is the human being, created in His image. There is conscience. There is truth. There is responsibility. There is return.

The cross unmasks injustice. The Resurrection overturns the false verdict. The Prophetic Cup declares trust in the future Kingdom even before the hour of darkness begins.

But if the mythological package rewrites the beginning, everything becomes juridical: curse, imputation, substitution, blood, wood, sacrifice, ritual, and religious authority. From there arise the systems that turn signs into mechanisms and tear the human being away from the truth of the Image.

The beginning decides everything.

That is why it must be kept clean.