adam is the high priest. thats what his role was in the temple-garden-mointain of eden, and its the role jesus then assumes in the new eden, of the new creation. this is literally the entire point that the author of hebrews is making for example.
as for when he was once-called adam of the primeval creation, this was his original role and the one which he is destined to be restored to. there are reasons why the commandments to "guard and keep" it are the exact same phrase used of the priests in the tabernacle and its attendant rituals (including yom kippur)
another resource describing adam as high priest - https://sbts-wordpress-uploads.s3.amaz ... -Beale.pdfhttps://rsc.byu.edu/ascending-mountain-lord/tree-knowledge-veil-sanctuary wrote: Adam as High Priest.
Eden was symbolically recreated in the temple’s creation, in its position as a sanctuary, and even in its decorations. As mentioned above, many of the characters from the Eden story were also represented in the temple, and Adam was represented by the priest. This can be seen in the role both play in their respective sanctuaries, their clothing, and the activities they performed.
In the temple, priests performed a double role as mediators between God and humans. First they represented the people before God. In everything from individual offerings to national catastrophes, the priest stood before God in place of the individuals to make intercession on their behalf. On the other hand, priests also represented God before the people. When an individual needed to go before the Lord, it was the priest who stood in the Lord’s place and delivered his messages, as can be seen in Deuteronomy 19:17 or 1 Samuel 1:17.
In the Garden of Eden, Adam is likewise depicted as a representative of both God and man. He is the quintessential man, as implied by his name, ʾādām (‘man’ in Hebrew). His role in the Eden story is an embodiment of the human race, and his journey from innocence to transgression can be seen in all of our lives. Yet while Adam is clearly a symbol of humanity, he is just as clearly depicted as a symbol of God. He is the image and likeness of his creator, and like God, he is charged to “have dominion . . . over all the earth” (Genesis 1:26). In the broader Near Eastern context, his very presence in the garden was a further reminder of his role as God’s representative: “Ancient kings would set up images of themselves in distant lands over which they ruled in order to represent their sovereign presence . . . Likewise, Adam was created as the image of the divine king to indicate that earth was ruled over by Yahweh.” [17]
In ancient sources outside of Genesis, Adam is also depicted wearing priestly garments. In prophesying of the downfall of the king of Tyre, Ezekiel compares this king to an Adam figure who has been cast out of Eden. He says, “Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold” (Ezekiel 28:13; emphasis added). This is no mere list of precious stones; each one of the stones mentioned is also found on the high priest’s breastplate (see Exodus 28:17–20). [18] A less overt comparison can be seen in Genesis Rabbah, a collection of ancient rabbinic commentary. Here it is stated that Adam was clothed in garments of light “which were like a torch [shedding radiance.]” [19] This is reminiscent of the holiness ascribed to the priests’ clothing, and later biblical authors likewise describe priests as “clothed with salvation” (2 Chronicles 6:41) and “clothed with righteousness” (Psalm 132:9). Extrabiblical accounts also speak of priests clothed in “a holy and glorious vestment.” [20]
Even the language used to describe Adam’s work in the Garden of Eden is the same language used of priests for their service in the temple. Priests are charged primarily with guarding and keeping the sanctuary, as in Numbers 3:7, where the priests are to guard (šmr) the charge of the sanctuary and keep (ʿbd) its service. When Adam is put in Eden, his primary responsibility is likewise to guard (šmr) and keep (ʿbd) it, as Genesis 2:15 tells us. With only a few exceptions, these two Hebrew roots are used together exclusively in reference to Adam and the priests in their duties to their respective sanctuaries. [21]
In accounts of Adam and Eve that occur outside the Bible, other authors also made the connection between Adam and priest. In the pseudepigraphic work Life of Adam and Eve, Adam is shown collecting incense to burn as an offering to God (an activity that was strictly reserved for priests), [22] and in the Book of Moses he is shown performing sacrifice (see Moses 5:5–6). [23] Rabbinic tradition holds that the dust used to create Adam was taken from the site of the future temple, [24] and in the Life of Adam and Eve, the author claims that Solomon built the temple on the site where Adam used to pray. [25]
Both within and without the Bible, Eden is presented as a type of temple where God’s presence dwells, and in this temple Adam is depicted as a priest. But given the intimate connection between these two spheres, it would be insufficient to say that the temple was a “representation” of Eden, or even that it was a “recreation” of it. In the ancient mind, the temple was the Garden of Eden, and Eden was the world’s first temple. In Jerusalem, the temple served as “a survival of the primal paradise lost to the profane world . . . It connects the protological and the eschatological, the primal and the final, preserving Eden and providing a taste of the life of intimacy with God.” [26] Having established the connection between Eden and temple, as well as between Adam and priest, we can now look at how naming is used in the creation stories to understand how ritual renaming might have functioned in the ancient temple...
Adam is placed in the garden to “cultivate (abad)” and “keep (samar)” it (Gen 2:15). The same two words are translated elsewhere “serve” and “guard”, and when they appear together, they are either referring to Israelites serving or obeying God’s word, or more usually, to the job of the priest in guarding and keeping the Temple.
Num, 3:7-8 They shall keep guard over him and over the whole congregation before the tent of meeting, as they minister at the tabernacle. 8 They shall guard all the furnishings of the tent of meeting, and keep guard over the people of Israel as they minister at the tabernacle. (Num. 3:7-8; 8:25-26; 1 Chron. 23:32) Elsewhere Adam is portrayed dressed in the clothes of the high priest, functioning as a high priest. (Ezek 28:11-19; see Beale, pg. 618 on this for more argumentation.) The tabernacle used gold and onyx stones as decorating material for the tent, the objects inside, and even the priest’s outfits. These materials were known to come from the pre-flood region of Havilah (India), likely were Eden was located (Genesis 2:12
Special garments are required in both places
Genesis 3:21 For Adam and for his wife the Lord God made leather coats [ketonet]...
Exodus 28:4 And these are the garments which they shall make...an embroidered coat
this stuff is commonly known, not only in the church, but by jews and christians alike. this isnt exactly some contestable point, it is empirical.
the entire tabernacle as well as the rituals and feasts are all callbacks to eden and the creation narrative, where adam is priest as manifest in the person of aaron, the same adam who is the holy ghost.
it is, and jesus rents it in twain at his death so that adam can return to eden which is barred from him no longer.Is not the veil of separation what separates Adam from returning to the presence of God?
the apostles, as ive been saying. refer to the endowment script.Who takes Adam to the veil?
ive had this discussion with you at length numerous times, such as right here. with your right hand you'll read into what you think its saying about some intercessor between adam and eden, but with your left hand you'll happily ignore the fact that the discourse on abbaton presents michael and adam as two entirely separate individuals. thats an instant red flag right there, that immediately causes me to not take what it has to to say about adam serious and remember the lord's warning about the apocrypha.You know there are tons of writings that confirm this. Discourse in Abbaton is the most comprehensive restored scripture as the Premortal covenant is revealed... Peter asks Jesus about the final mystery on the 40th day.
abaddon is the devil, or sometimes is described as a place - hell/the grave:Who is this Abaddon guy?
revelation 9:11
They have as king over them the angel of the bottomless pit. His name in Hebrew is Abaddon, and in Greek he is called Apollyon.
job 26:6
Sheol is naked before God, and Abaddon has no covering.
proverbs 15:10-11
There is severe discipline for him who forsakes the way; whoever hates reproof will die.
Sheol and Abaddon lie open before the LORD; how much more the hearts of the children of man
proverbs 27:20
Sheol and Abaddon are never satisfied, and never satisfied are the eyes of man.
i understand that you've come up with some construct where abaddon is referring to something good and virtuous. just know that you are utterly alone in this interpretation. no jew, christian, lds would agree with you, no speaker of hebrew would take it even remotely serious.
no works say this. your incredibly strained and tenuous interpretations of them say this.Then there are several works that reveal James... James is the one sitting upon Adams throne. If James had the keys you could spend an eternity looking for him, Joseph said in King Follett with an enormous wink and nod. But Jacob is really his name.
strained interpretations of flawed apocryphal manuscripts are tinkling brass to my ears, if even that.
Ether
