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Definition and Role:
In the biblical context, priests are individuals set apart to perform sacred duties and act as mediators between God and His people. The role of the priest is central to the religious life of Israel, serving in the Tabernacle and later in the Temple, offering sacrifices, teaching the Law, and maintaining the sanctity of worship.

Old Testament Priests:
The priesthood in the Old Testament is primarily associated with the tribe of Levi, specifically the descendants of Aaron, the brother of Moses. God established the Aaronic priesthood as a perpetual institution.Exodus 28:1 states, "Bring near to you your brother Aaron and his sons from among the Israelites to serve Me as priests—Aaron, Nadab and Abihu, Eleazar and Ithamar."

The primary duties of the priests included offering sacrifices (Leviticus 1-7), maintaining the Tabernacle and later the Temple (Numbers 18:1-7), and teaching the people the statutes of the Lord (Leviticus 10:11). They also played a crucial role in the Day of Atonement rituals, as described inLeviticus 16.

High Priest:
The High Priest held a unique position within the priesthood, serving as the chief religious leader. He alone could enter the Holy of Holies once a year on the Day of Atonement to make atonement for the sins of the people (Leviticus 16:32-34). The High Priest wore special garments, including the ephod, breastplate, and turban, as detailed inExodus 28.

Priestly Lineage and Qualifications:
Priests were required to be without physical defect and maintain ritual purity (Leviticus 21:16-23). They were also expected to marry virgins from among their own people (Leviticus 21:13-14). The priesthood was hereditary, passed down through the line of Aaron.

New Testament Priests:
In the New Testament, the concept of priesthood undergoes a significant transformation with the coming of Jesus Christ. Jesus is described as the ultimate High Priest, who offers Himself as the perfect sacrifice for sin.Hebrews 4:14 declares, "Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold firmly to what we profess."

The New Testament also introduces the idea of the priesthood of all believers, as seen in1 Peter 2:9 : "But you are a chosen people, a royal priesthood, a holy nation, a people for God’s own possession, to proclaim the virtues of Him who called you out of darkness into His marvelous light."

Priests in Early Christianity:
While the New Testament does not establish a formal priesthood akin to the Old Testament, early Christian communities recognized certain leaders, such as elders and overseers, who performed pastoral and liturgical functions. The development of a distinct Christian priesthood evolved over the centuries, drawing on both Jewish and Greco-Roman influences.

Symbolism and Typology:
The priesthood in the Bible serves as a type and shadow of the work of Christ. The sacrifices and rituals of the Old Testament point to the ultimate sacrifice of Jesus, who fulfills and transcends the Old Covenant priesthood. The priestly role of intercession and mediation is perfectly realized in Christ, who "always lives to intercede" for His people (Hebrews 7:25).

Conclusion:
The biblical concept of priesthood highlights the themes of holiness, mediation, and sacrifice. From the Levitical priests of the Old Testament to the High Priesthood of Jesus Christ, the role of the priest is integral to understanding God's plan of redemption and the relationship between God and humanity.

International Standard Bible Encyclopedia

PRIESTS AND LEVITES

(kohen, "priest"; nothing is definitely known as to the origin of the word; Lewi, "Levite," on which see LEVI):

I. DIFFERENT VIEWS OF THE HISTORY

1. The Old View

2. The Graf-Wellhausen View

3. Mediating Views

4. An Alternative View

II. THE DATA OF THE PRIESTLY CODE (P) IN THE PENTATEUCH

1. The Levites

2. Aaron and His Sons

III. THE OTHER PORTIONS OF THE PENTATEUCH

IV. FROM MOSES TO MALACHI

1. The Sources Other than Ezekiel

(1) The Custody of the Ark

(2) On Its Return from the Philistines

(3) In Abinadab's House

2. Ezekiel

V. EZRA, NEHEMIAH, CHRONICLES

1. Estimates of the Chronicler

2. His Data

VI. LEGAL PROVISIONS

LITERATURE

In some Minaean inscriptions found at El-`Ola, dating back about 1200-800 B.C. (Hommel in Hilprecht, Explorations in Bible Lands, 719), certain "priests and priestesses of the god Wadd are designated by the term lawi, feminine lawi`at" (op. cit., 749). It is not known whether this is due to Israelite influence.

I. Different Views of the History.

1. The Old View:

There are great divergences of opinion among modern writers as to the true course of history and the dating of the different documents. It will therefore be best to sketch these views in rough outline, and then give the evidence of the various authorities, together with the reasons that in each case arise naturally from the consideration of that evidence.

The old belief was that the whole of the Pentateuchal laws were the work of Moses, that the account of the subsequent history given in the Books of Chronicles was correct, that Ezekiel's vision, if taken literally, could not be reconciled with the other known facts and was inexplicable, and that in the case of all other discrepancies harmonistic explanations should be adopted.

2. The Graf-Wellhausen View:

The modern critical school have traversed every one of these doctrines. The Chronicler is declared to be in constant and irreconcilable conflict with the older authorities, harmonistic explanations are uniformly rejected, the Pentateuch is denied to Moses and split up into a variety of sources of different ages, and Ezekiel gains a place of honor as representing a stage in a continuous and normal development. The subject is thus inextricably linked with the Pentateuchal problem, and reference must be made to the article PENTATEUCH for an explanation of the supposed documents and a consideration of the analysis with its nomenclature. On the other hand the present article and the article SANCTUARY (which see) explain and discuss the most widely held theory of the historical development into which the history of the supposed Pentateuchal sources has been fitted.

The dominant theory is that of Wellhausen. According to this, "Levite" was originally a term denoting professional skill, and the early Levites were not members of the tribe of Levi, but professional priests. Anybody could sacrifice. "For a simple altar no priest was required, but only for a house which contained a sacred image; this demanded watching and attendance" (Wellhausen, Prolegomena, 130). The whole Levitical Law was unknown and the distinction between priests and Levites unheard of. There were a few great sanctuaries and one influential priesthood, that of Shiloh (afterward at Nob). With the monarchy the priesthood became more important. The royal priests at Jerusalem grew in consequence and influence until they overshadowed all the others. Deuteronomy recognized the equal priestly right of all Levites, and Josiah's reformation placed the sons of Zadok, who were the priests of Jerusalem and not descendants of Aaron, in a position of decisive superiority. Then Ezekiel drew a new and previously unknown distinction between "the priests the Levites, the sons of Zadok" who are "keepers of the charge of the altar," and the other Levites who were made "keepers of the charge of the house" as a punishment for having ministered in the high places. The Priestly Code takes up this distinction and represents it as being of Mosaic origin, making of the sons of Zadok "sons of Aaron." "In this way arose as an illegal consequence of Josiah's reformation, the distinction between priests and Levites. With Ezekiel this distinction is still an innovation requiring justification and sanction; with the Priestly Code it is a `statute forever,' although even yet not absolutely undisputed, as appears from the priestly version of the story of Korah's company. For all Judaism subsequent to Ezra, and so for Christian tradition, the Priestly Code in this matter also has been authoritative. Instead of the Deuteronomic formula `the priests the Levites,' we henceforward have `the priests and the Levites,' particularly in Chronicles" (op. cit., 147). From that time onward the priests and Levites are two sharply distinguished classes. It is an essential part of this theory that the Chronicler meant his work to be taken as literal history, correctly representing the true meaning of the completed law.

SeeCRITICISM.

3. Mediating Views:

There have been various attempts to construct less thoroughgoing theories on the same data. As a rule, these views accept in some form the documentary theory of the Pentateuch and seek to modify the Wellhausen theory in two directions, either by attributing earlier dates to one or more of the Pentateuchal documents-especially to the Priestly Code-or else by assigning more weight to some of the statements of Chronicles (interpreted literally). Sometimes both these tendencies are combined. None of these views has met with any great measure of success in the attempt to make headway against the dominant Wellhausen theory, and it will be seen later that all alike make shipwreck on certain portions of the evidence.

4. An Alternative View:

The independent investigations on which the present article is based have led the writer to a view that diverges in important particulars from any of these, and it is necessary to state it briefly before proceeding to the evidence. In one respect it differs from all the rival schemes, not merely in result, but also in method, for it takes account of versional evidence as to the state of the texts. Subject to this it accepts the Mosaic authenticity of all the Pentateuchal legislation and the clear and consentient testimony of the Law and the Prophets (i.e. of the two earlier and more authoritative portions of the Hebrew Canon), while regarding Chronicles as representing a later interpretation, not merely of the history, but also of the legal provisions. In outline the story of the priesthood is then as follows: Moses consecrated Aaron and his sons as the priests of the desert tabernacle. He purified the rest of the tribe of Levi as a body of sacred porters for the period of wanderings, but in the legislation of Numbers he made no provision whatever for their performing any duties after the sanctuary obtained a permanent location. At the same time he gave a body of priestly teaching requiring for its administration in settled conditions a numerous and scattered body of priests, such as the house of Aaron alone could not have provided immediately after the entry into Canaan. To meet this, Deuteronomy-the last legislative work of Moses-contains provisions enlarging the rights and duties of the Levites and conferring on them a priestly position. The earlier distinction was thus largely obliterated, though the high-priestly dignity remained in the house of Aaron till the time of Solomon, when it was transferred from the house of Eli to that of Zadok, who, according to Ezekiel's testimony, was a Levite (but see below, IV, 1). So matters remained till the exile, when Ezekiel put forward a scheme which together with many ideal elements proposed reforms to insure the better application of the Mosaic principle of the distinction between holy and profane to greatly altered circumstances. Taking his inspiration from the wilderness legislation, he instituted a fresh division in the tribe of Levi, giving to the sons of Zadok a position similar to that once held by the sons of Aaron, and degrading all other Levites from the priesthood conferred on them by Deuteronomy to a lower rank. The duties now assigned to this class of "keepers of the charge of the house" were never even contemplated by Moses, but Ezekiel applies to them the old phrases of the Pentateuch which he invests with a new significance. As a result of his influence, the distinction between priests and Levites makes its appearance in post-exilic times, though it had been unknown to all the writers of the second division of the Hebrew Canon. At the same time a meaning was read into the provisions of the Law which their original author could not have contemplated, and it was this interpretation which is presented (at any rate to some extent) in Chronicles, and has given us the current tradition. Many of the Chronicler's statements are, however, not meant to be taken literally, and could not have been so taken by his original public.

II. The Data of the Priestly Code (P) in the Pentateuch.

1. The Levites:

To arrive at an objective conclusion it is necessary, in the first instance, to examine the facts without such bias as any view put forward by any other author, ancient or modern, sacred or profane, might impart. Every legislator is entitled to be judged on his own language, and where he has, so to speak, made his own dictionary, we are compelled to read his meaning into the terms used. The very first of the material references to the Levites drives this truth home. "But appoint thou the Levites over the tabernacle of the testimony, and over all the furniture thereof" (Numbers 1:50). It is necessary to consider whether such expressions are to be read in a wide or a narrow sense. We learn fromNumbers 18:3 that death would be the result of a Levite's touching any of these vessels, and it therefore appears that these words are meant to be construed narrowly. "They shall bear the tabernacle, and all the furniture thereof; and they shall minister unto it," are the next words (1:50); but yet we read later of the Kohathites who were to bear it that "they shall not touch the sanctuary, lest they die" (4:15). This shows that the service in question is strictly limited to a service of porterage after the articles have been wrapped up by Aaron and his sons. By no possibility could it include such a task as cleaning the vessels. It is then further directed that the Levites are to take down and set up the dwelling and camp round about it. All these are desert services and desert services only. Then we read that "the Levites shall keep the charge of the tabernacle (dwelling) of the testimony. This concludes the first material passage (Numbers 1:50-53). The other passages of Numbers only amplify these directions; they never change them. But some phrases are used which must be more particularly considered.

(1) Technical Phrases.

We hear that the Levites are "to serve the service of the tent of meeting," and this looks as if it might refer to some general duties, but the context and the kindred passages always forbid this interpretation.Numbers 7:5 ff; is an admirable instance. Six wagons are there assigned to the Levites for this service, two to the Gershonites and four to the Merarites. "But unto the sons of Kohath he gave none, because the service of the sanctuary belonged unto them; they bare it upon their shoulders." Here service is transport and nothing else. Again we read of the charge of the Levites in the tent of meeting, e.g. 4:25 f. If we look to see what this was, we find that it consisted of transporting portions of the tent that had been packed up. The "in" of English Versions of the Bible does not represent the meaning of the Hebrew fairly; for the context makes it clear that the legislator means "in respect to." "But they shall not go in to see the sanctuary even for a moment, lest they die" (4:20). In English idiom we cannot speak of the transport of portions of a dismantled tent as service in that tent. One other expression requires notice, the phrase "keep the charge" which is distinguished in 8:26 from "doing service." The exact meaning cannot be determined. It appears to denote something kindred to service, but of a less exacting nature, perhaps the camping round the tent and the guardianship of the articles on the march. We shall see hereafter by comparison with other books that in P it does not bear the same meaning as elsewhere.

(2) Other Legal Provisions.

The Levites were to act under the orders of Aaron and his sons, who were to assign to each man his individual functions (Numbers 3;Numbers 4, etc.). They were to undergo a special rite of purification (Numbers 8), but not of consecration. They were taken in place of the firstborn (Numbers 3). The age for beginning service is given inNumbers 4 as 30 years, but inNumbers 8:24 as 25 years, if the text is sound. The age for ceasing to serve was 50. In many passages the versions suggest that a good many phrases are textually doubtful, and it is probable that when a critical text of the Pentateuch is formed on scientific principles, a good many superfluous expressions will be found not to be original; but there is no reason to suppose that any real difference in the meaning of the passages would be revealed by such a text.

The story of Korah is easily misunderstood. It appears fromNumbers 16:3 that his real object was to put himself on an equality with Moses and Aaron, and this is the "priesthood" referred to in 16:10.Numbers 18 reinforces the earlier passages. It is noteworthy as showing that in the conception of the legislator the Levites were not to come near the vessels or the altar (18:3). The penalty is death for both Levites and priests.

(3) Contrast with Ezekiel and Chronicles.

The impression as to the meaning of P which may be gathered from an examination of its statements is powerfully reinforced when they are tested by reference to Ezekiel and Chronicles,Ezekiel 44:9-14 seems to demand of the Levites some service as gatekeepers, the slaying of burnt offering and sacrifice for the people and a keeping of "the charge of the house, for all the service thereof," which in the light of 44:7 appears to mean in his terminology, not a service of transport, but an entry into the house and the performance of certain duties there. The Priestly Code (P), on the contrary, knows nothing of gatekeepers, regards the slaying of the burnt offering and sacrifice as the duty of the individual sacrificant (Leviticus 1;Leviticus 3), and-if, as Wellhausen thinks, it refers to the temple-it would have visited with death a Levite who was present in the places in which Ezekiel requires him to minister. Similarly with the Chronicler. For instance, he the Levites being `for the service of the.... in the courts and over the chambers, and over the cleansing of every holy thing' (1 Chronicles 23:28), but P knows nothing of any chambers, would not have allowed the Levites to touch (much less clean) many of the holy things, and regarded service simply as porterage. In1 Chronicles 23:31 the Levites are to offer burnt offerings on certain occasions; in P their approach to the altar would have meant death both to themselves and the priests (Numbers 18:3). Other instances will be found in PS, 238 f.

(4) What the Foregoing Proves.

In view of these facts it is impossible to hold that the Levites in P represent a projection of the Levites of the second temple or any post-Mosaic age into the desert period. To P they are a body of sacred porters. The temple of course could not be carried about, and it cannot be held that in this respect the legislation mirrors later circumstances. "Secondly, the net result of such a scheme would be to create a body of Levites for use during the period of wanderings and never thereafter. As soon as the desert age was over the whole tribe would find their occupation gone. How can we conceive that any legislator deliberately sat down and invented such a scheme centuries after the epoch to which it relates, well knowing that in so far as his scheme purported to be a narrative of events it was fictitious from beginning to end, and in so far as it might be regarded as a legislation applicable to his own or any future day, there was not a line in it that could conceivably be put into practice? If any theorist can be conceived as acting in this way, how are we to suppose that his work would meet with acceptance?.... Thirdly, P neither embodies the views of Ezekiel nor finds an accurate reflection in Chronicles. The facts are such as to enable us to say definitely that P is not in line with them. It is impossible to assume that he appointed the death penalty for certain acts if performed by Levites because he really wished the Levites to perform those acts" (PS, 241).

2. Aaron and His Sons:

Priests and Levites also speaks of Aaron the priest and the sons of Aaron the priest. It is doubtful whether the expression "the sons of Aaron the priests," which occurs frequently in the Massoretic Text, is ever original; the Massoretic expression is nowhere supported by all the authorities. "The phrase `Aaron the high priest' is entirely unknown to Priests and Levites. Where the high priest's name is given the only qualifying apposition possible in his usage is `the priest.' " Aaron and his sons, unlike the Levites, were consecrated, not merely purified.

At this point two features only of the legislation need be noticed: the inadequacy of the staff to post-conquest conditions and the signs of date. For example, the leprosy laws (Leviticus 13 f) postulate the presence of priests to inspect and isolate the patient. "Remembering that on the critical theory P assumes the capital at Jerusalem as self-evident, we must ask how such provisions were to work after the conquest. During the desert period nothing could have been simpler, but what was to happen when the Israelites dwelt all over Canaan from Beersheba to Dan?" (PS, 246). The difficulty is immensely increased if we postulate an exilic or post-exilic date, when the Jewish center of gravity was in Babylonia and there were large colonies in Egypt and elsewhere. And "What are we to say when we read of leprous garments (Leviticus 13:47)? Was a man to make the pilgrimage from Babylonia to Jerusalem to consult a priest about a doubtful garment? And what about the leper's offerings inLeviticus 14 ? Could they conceivably have been meant to apply to such circumstances?" (PS, 247). The case is no better with the law of leprous houses, which is expressed to apply to the post-conquest period (Leviticus 4:33-5:3). The notification to the priest and his inspections require a priesthood scattered all over the country, i.e. a body far more numerous than the house of Aaron at the date of the conquest. Such instances could easily be multiplied from the legislation; one more only will be cited on account of its importance to the history of the priesthood. According to Leviticus, the individual sacrificant is to kill the victims and flay the burnt offerings. How could such procedure be applied to such sacrifices as those of Solomon (1 Kings 8:63)? With the growth of luxury the sacrifices would necessarily become too large for such a ritual, and the wealthy would grow in refinement and object to performing such tasks personally. This suggests the reason for later abuses and for the modifications of Ezekiel and the representations of the Chronicler.

Result of the Evidence.

Thus, the evidence of P is unfavorable alike to the Wellhausen and the mediating views. The indications of date are consistently Mosaic, and it seems impossible to fit the laws into the framework of any other age without reading them in a sense that the legislator can be shown not to have contemplated. On the other hand P is a torso. It provides a large body of Levites who would have nothing to do after the conquest, and a corpus of legislation that could not have been administered in settled conditions by the house of Aaron alone.

III. The Other Portions of the Pentateuch.

InExodus 19:22, 24 we read of priests, but a note has come down to us that in the first of those verses Aquila had "elders," not "priests," and this appears to be the correct reading in both places, as is shown by the prominence of the elders in the early part of the chapter. In Hebrew the words differ by only two letters. It is said by Wellhausen that inExodus 33:7-11 (E) Joshua has charge of the ark. This rests on a mistranslation ofExodus 33:7, which should be rendered (correcting English Versions of the Bible), `And Moses used to take a (or the) tent and pitch it for himself without the camp.' It is inconceivable that Moses should have taken the tent of the ark and removed it to a distance from the camp for his private use, leaving the ark bared and unguarded. Moreover, if he had done so, Joshua could not have been in charge of the ark, seeing that he was in this tent while the ark (ex hypothesi) remained in the camp. Nor had the ark yet been constructed. Nor was Joshua in fact a priest or the guardian of the ark in E:

(1) in the Book of Joshua E knows of priests who carry the ark and are quite distinct from Joshua (3;);

(2) inDeuteronomy 31:14 (E) Joshua is not resident in the tent of meeting;

(3) in E, Aaron and Eleazar are priests (Deuteronomy 10:6), and the Levitical priesthood is the only one recognized (Deuteronomy 33:10);

(4) there is no hint anywhere of Joshua's discharging any priestly duty whatsoever.

The whole case rests on his presence in the tent inExodus 33:7-11, and, as shown in the article PENTATEUCH (which see), this passage should stand afterExodus 13:22.

Then it is said that inExodus 4:14 Judges 17:7, "Levite" denotes profession, not ancestry. In the latter passage the youth whom Micah made a priest was of Levitical descent, being the grandson of Moses (Judges 17:13), and the case rests on the phrase, "of the family of Judah." Neither of the Septuagintal translations had this text (Field, Hexapla, at the place), which therefore cannot be supported, since it cannot be suggested that Moses belonged to the tribe of Judah. As toExodus 4:14, the phrase "Aaron thy brother the Levite" is merely an adaptation of the more usual, "Aaron, son of Amram, the Levite," rendered necessary by the fact that his brother Moses is the person addressed. The Wellhausen theory here is shown to be untenable in PS, 250 and RE3, XI, 418.

Exodus 32:26-29 foreshadows the sacred character of Levi, andDeuteronomy 10:6 (E) knows the hereditary Aaronic priesthood. In D the most important passage isDeuteronomy 18:6-8. In 18:7 three Septuagintal manuscripts omit the words "the Levites," and if this be a gloss, the whole historic sense of the passage is changed. It now contains an enactment that any Levite coming to the religious capital may minister there "as all his brethren do, who stand there," etc., i.e. like the descendants of Aaron. "The Levites" will then be the explanation of a glossator who was imbued with the latest post-exilic ideas, and thought that "his brethren" must mean those of his fellow-Levites who were not descended from Aaron. The passage is supplemented by 21:5, giving to the Levites judicial rights, and 24:8 assigning to them the duty of teaching the leprosy regulations. Together with 33:10 (E), `they shall teach thy judgments to Jacob and thy law to Israel: they shall put incense in thy nostrils and whole burnt-offering on thine altar,' these passages complete the provisions of P in giving to the Levites an occupation in place of their transport duties, and providing the necessary staff for administering the legislation when the Israelites were no longer massed together in a single camp, but scattered over the country. We shall see in the next section that this view of the meaning of the Law was taken by every writer of the second part of the Canon who touches on the subject. Everywhere we are confronted with the legitimacy of a Levitical priesthood; nowhere is there any mention of an exclusive Aaronic right. Smaller points which cannot be discussed here are examined in PS. It only remains to notice that these provisions fully explain the frequent Deuteronomic locution, "the priests the Levites." One other remark must be made. Though it is not expressly stated, we may assume that consecration would be necessary in the case of any Levite acting on the provisions ofDeuteronomy 18:6-8, and was not mentioned because in Hebrew antiquity it went without saying that every priest must be consecrated (compareJudges 17).

IV. From Moses to Malachi.

1. The Sources Other than Ezekiel:

Joshua adds but little to our information. In 18:7 the priesthood is called the inheritance of the Levites, and it is singular that the Wellhausen critics attribute this to a priestly redactor, though such a writer should ex hypothesi have been jealous to withhold the priesthood from the Levites. It is very interesting to find that inJoshua 3;Joshua 4, all the different critical documents speak in exactly the same terms of "the priests that bare the ark." The priestly writer ought, on the Wellhausen theory, to have said "the Levites." The expression "the priests the Levites" is found alternating with the expression "the priests." All this points to the construction put upon the provisions of the Law in the preceding section, and finds fresh confirmation in Judges, where we see Micah rejoicing at having a Levite as a priest (Judges 17:13), thus showing that the sacred character of the tribe was recognized in the earliest post-Mosaic times. The lay sacrifices in this and the following books are explained under SANCTUARY; SACRIFICE (which see).

The period of the early kings shows us kings blessing the people (e.g.2 Samuel 6:18). It is claimed that this is the priestly blessing, but without evidence, and there seems no more reason to see special priestly rights here than in David's blessing his household (2 Samuel 6:20), or the frequent blessings of the Bible (e.g. Genesis passim, especially "in thee will Israel bless,"Genesis 48:20), while in1 Kings 8:55 ff; we actually have the words of the blessing delivered on one of those occasions by Solomon, and it is quite unlike the blessing of the priests (Numbers 6:22;).

Textual criticism disposes of the supposed priesthood of certain non-Levitical persons. In2 Samuel 8:18 the Massoretic Text makes David's sons "priests," but this reading was unknown to the Septuagint, Symmachus, and Theodotion (Field, ad. loc.). The Septuagint has "aularches," i.e. chamberlains. That this represents a different Hebrew word is proved by the Septuagintal list of 3 Ki 2:46 (not extant in Hebrew), where we read that Benaiah, son of Jehoiada, was "over the aularchy and over the brick-making." It cannot be suggested that this represents an original Hebrew "over the priesthood and over the brick-making," and accordingly we must concede the existence of some secular court office which was rendered by this Greek phrase. Hitzig and Cheyne conjecture that tsokhenim should be read for kohanim. This word gives the sense required (seeIsaiah 22:15) Revised Version margin "steward"). In2 Samuel 20:26 we read that Ira, ha-ya'iri ("the Jairite"), was a priest, but the Syriac version supported by Lucian and 23:38 reads ha-yattiri ("the Jattirite"). Jattir was a priestly city. In1 Kings 4:5 Nathan's son is described as `priest friend of the king,' but the Septuagint reads only "friend of the king" (compare especially1 Chronicles 27:33 ff;2 Samuel 15:32), and at another period Nathan's son held the kindred secular office of king's counselor (the Septuagint 3 Ki 2:46, a fact that is certainly unfavorable to the view that he ever held priestly office). There can therefore be no doubt that the word "priest," kohen has arisen through dittography of the preceding word nathan, Nathan.

Various dealings with the ark and the age of Samuel require notice. As a boy, Samuel himself is given into the service of Eli. It has been argued that he really officiated as a priest, though probably (if the Chronicler's data is rejected) not of the Levitical descent. The answer is to be found in his age. Weaning sometimes took place at as late an age as three, and accordingly, the boy may have been as much as four years old when he was taken to Shiloh (1 Samuel 1:24). His mother used to bring him a little cloak (1 Samuel 2:19) every year, and this notice also shows his extreme youth. In view of this, it cannot be seriously contended that he performed any priestly service. He must have been something like a page, and he performed some duties of a porter, opening the door-valves of the temple at Shiloh (1 Samuel 3:15).

(1) The Custody of the Ark

When the ark was captured by the Philistines, it was in the charge of priests. When David brought it to Jerusalem, it was again placed in priestly custody, but there is an interregnum of some 20 years (1 Samuel 7:2).

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COURSE OF PRIESTS AND LEVITES

SeePRIESTS AND LEVITES.

Greek

2183. ephemeria -- a class (ofpriests detailed for service in the...
... a class (ofpriests detailed for service in the temple). Part of Speech: Noun, Feminine
Transliteration: ephemeria Phonetic Spelling: (ef-ay-mer-ee'-ah) Short...

749. archiereus -- high priest
... priest. 749 (from 746 , "chief, pre-eminent one" and 2409 , "a priest") --
a chief-priest, ie a leader amongpriests. Word Origin...

4523. Saddoukaios -- a Sadducee, a member of a Jewish religious...
... doo-kah'-yos) Short Definition: a Sadducee Definition: a Sadducee, a member of the
aristocratic party among the Jews, from whom the high-priests were almost...

4442. pur -- fire
... [This is illustrated by at the entrance of the Tabernacle where thepriests made
sweet-savor offerings. Compare Lev 6:12,13 with 1 Pet 2:5,9.]....

4817. sullogizomai -- to reckon, to compute, ie to reason
... 4817 ("discuss one subject in terms of another") here refers to confused syllogistic
reasoning done by the Jews (chiefpriests, elders, Sadducees)....

3011. leitourgos -- a public servant, a minister, a servant
... Phonetic Spelling: (li-toorg-os') Short Definition: a minister, servant Definition:
a minister, servant, of an official character; ofpriests and Levites....

3008. leitourgeo -- to serve the state, ie by anal. to perform...
... in the public service, render service, minister, in the widest sense, of some special
public religious service, but also of the service ofpriests and Levites....

7. Abia -- Abijah, Abia, the name of two Israelites
... Abia Phonetic Spelling: (ab-ee-ah') Short Definition: Abijah Definition: Abijah,
(a) a king, son of Rehoboam, (b) founder of the eighth class ofpriests....

3009. leitourgia -- a service, a ministry
... official (technical) service offered by a duly authorized minister; used of believers
ministering to the Lord as His duly-commissionedpriests -- a sacred...

2409. hiereus -- a priest
... in the NT: Word Origin from hieros Definition a priest NASB Word Usage priest
(16),priests (15). priest, high priest. From hieros...

Strong's Hebrew

4590. Maazyah -- two Israelitespriests
... two Israelitespriests. Transliteration: Maazyah or Maazyahu Phonetic Spelling:
(mah-az-yaw') Short Definition: Maaziah....priests NASB Word Usage Maaziah (2)....

4822. Meremoth -- two Israelitespriests, also an Israelite
... two Israelitespriests, also an Israelite. Transliteration: Meremoth Phonetic Spelling:
(mer-ay-mohth') Short Definition: Meremoth....priests, also an Isr....

3547. kahan -- to act as a priest
... 3546, 3547. kahan. 3548 . to act as a priest. Transliteration: kahan Phonetic
Spelling: (kaw-han') Short Definition:priests. Word...

3649. komer -- a priest (in idol worship)
... komer. 3650 . a priest (in idol worship). Transliteration: komer Phonetic Spelling:
(kaw-mawr') Short Definition:priests.... Chemarims idolatrouspriests....

3548. kohen -- priest
... Word Origin from an unused word Definition priest NASB Word Usage chief ministers
(1), priest (425), priest and thepriests (2), priest's (9), priestly (2...

3549. kahen -- priest
... 3548, 3549. kahen. 3550 . priest. Transliteration: kahen Phonetic Spelling:
(kaw-hane') Short Definition:priests. Word Origin (Aramaic...

285. Achitub -- "my brother is goodness," two Israelites
... NASB Word Usage Ahitub (15). Ahitub. From 'ach and tuwb; brother of goodness; Achitub,
the name of severalpriests -- Ahitub. see HEBREW 'ach. see HEBREW tuwb....

907. bad -- empty, idle talk
... Word Origin from an unused word Definition empty, idle talk NASB Word Usage boasters
(1), boasts (1), idle boasts (2), oraclepriests (1). liar, lie....

Library

Kings andPriests
... KINGS ANDPRIESTS. the correct text and translation is as follows, and
read on from the last expression: "And made (not hath made...

SoldierPriests
... VOLUME II: PSALMS LI to CXLV SOLDIERPRIESTS.... Alone He offers the sacrifice
by which He atones; but, as we shall see, we too arepriests....

Of the Marriage ofPriests.
... Article XXIII: Of the Marriage ofPriests. There has been common complaint
concerning the examples ofpriests who were not chaste....

The Charge of the PilgrimPriests
... EZRA THE CHARGE OF THE PILGRIMPRIESTS. 'Watch ye, and keep them, until ye weigh
them ... at Jerusalem, in the chambers of the house of the Lord.'"Ezra 8:29....

In the Spiritual Israel the High-Priests are those who Devote...
... Book I. 3. In the Spiritual Israel the High-Priests are Those Who Devote Themselves
to the Study of Scripture. But what is the bearing of all this for us?...

WhetherPriests Alone have the Keys?
... OF THE MINISTERS OF THE KEYS (SIX ARTICLES) Whetherpriests alone have the keys?
Objection 1: It would seem that not onlypriests have the keys....

Concerning the Garments of thePriests, and of the High Priest.
... CHAPTER 7. Concerning The Garments Of ThePriests, And Of The High Priest.... So we
have now shown you what is the habit of the generality of thepriests....

A New Order ofPriests and Levites
... A New Order ofPriests and Levites. A Sermon (No.992). Delivered by.... "And I will
also take of them forpriests and for Levites, saith the Lord.""Isaiah 66:21....

An Enumeration of the HighPriests.
... BOOK XX. Containing The Interval Of Twenty-Two Years. From Fadus The Procurator
To Florus. CHAPTER 10. An Enumeration Of The HighPriests....

Whether Oblations are Due toPriests Alone?
... OF OBLATIONS AND FIRST-FRUITS (FOUR ARTICLES) Whether oblations are due topriests
alone?... xiv, ad Heliod.]. Therefore oblations art not due topriests alone....

Thesaurus

Priests (451 Occurrences)
... Int. Standard Bible EncyclopediaPRIESTS AND LEVITES.... The whole Levitical Law was
unknown and the distinction betweenpriests and Levites unheard of....

Chemarim (1 Occurrence)
... Black, (Zephaniah 1:4; rendered "idolatrouspriests" in 2 Kings 23:5, and "priests"
in Hosea 10:5). Some derive this word from the Assyrian Kamaru, meaning "to...

Abi'athar (28 Occurrences)
... the house of God, (at 'Abiathar the chief priest,') and the loaves of the presentation
did eat, which it is not lawful to eat, except to thepriests, and he...

Courses (28 Occurrences)
... (1.) He divided thepriests into twenty-four courses (1 Chronicles 24:1-19), sixteen
being of the house of Eleazar and eight of that of Ithamar....

Sanhedrim (20 Occurrences)
... This "council" is referred to simply as the "chiefpriests and elders of the people"
(Matthew 26:3, 47, 57, 59; 27:1, 3, 12, 20, etc.), before whom Christ was...

Sought (199 Occurrences)
... Matthew 26:59 Now the chiefpriests, the elders, and the whole council sought false
testimony against Jesus, that they might put him to death; (WEB KJV ASV DBY...

Classes (12 Occurrences)
... (DBY). 1 Kings 12:31 And he made a house of high places, and madepriests from all
classes of the people, who were not of the sons of Levi. (DBY)....

Contributions (19 Occurrences)
... we should bring the first fruits of our dough, and our wave offerings, and the fruit
of all manner of trees, the new wine and the oil, to thepriests, to the...

Zacharias (11 Occurrences)
... (1.) A priest of the course of Abia, the eighth of the twenty-four courses into
which thepriests had been originally divided by David (1 Chronicles 23:1-19)....

Barefoot (7 Occurrences)
... 3.Priests on Duty Went Barefoot: Thepriests of Israel, as would seem true of the
priests in general among the ancients, wore no shoes when ministering (see...

Resources

What were the chief priests? | GotQuestions.org

What is the difference between priests and Levites? | GotQuestions.org

Does the Bible teach the celibacy of priests? | GotQuestions.org

Bible Concordance •Bible Dictionary •Bible Encyclopedia •Topical Bible •Bible Thesuarus

Concordance

Priests (451 Occurrences)

Matthew 2:4
Gathering together all the chiefpriests and scribes of the people, he asked them where the Christ would be born.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Matthew 12:4
how he entered into the house of God, and ate the show bread, which was not lawful for him to eat, neither for those who were with him, but only for thepriests?
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Matthew 12:5
Or have you not read in the law, that on the Sabbath day, thepriests in the temple profane the Sabbath, and are guiltless?
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Matthew 16:21
From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chiefpriests, and scribes, and be killed, and the third day be raised up.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Matthew 20:18
"Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chiefpriests and scribes, and they will condemn him to death,
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Matthew 21:15
But when the chiefpriests and the scribes saw the wonderful things that he did, and the children who were crying in the temple and saying, "Hosanna to the son of David!" they were indignant,
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Matthew 21:23
When he had come into the temple, the chiefpriests and the elders of the people came to him as he was teaching, and said, "By what authority do you do these things? Who gave you this authority?"
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Matthew 21:45
When the chiefpriests and the Pharisees heard his parables, they perceived that he spoke about them.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Matthew 26:3
Then the chiefpriests, the scribes, and the elders of the people were gathered together in the court of the high priest, who was called Caiaphas.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Matthew 26:14
Then one of the twelve, who was called Judas Iscariot, went to the chiefpriests,
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Matthew 26:47
And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chiefpriests and elders of the people.
(KJV WEY BBE DBY WBS YLT NAS RSV NIV)

Matthew 26:59
Now the chiefpriests, the elders, and the whole council sought false testimony against Jesus, that they might put him to death;
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Matthew 27:1
Now when morning had come, all the chiefpriests and the elders of the people took counsel against Jesus to put him to death:
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Matthew 27:3
Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chiefpriests and elders,
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Matthew 27:6
The chiefpriests took the pieces of silver, and said, "It's not lawful to put them into the treasury, since it is the price of blood."
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Matthew 27:12
When he was accused by the chiefpriests and elders, he answered nothing.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Matthew 27:20
Now the chiefpriests and the elders persuaded the multitudes to ask for Barabbas, and destroy Jesus.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Matthew 27:41
Likewise the chiefpriests also mocking, with the scribes, the Pharisees, and the elders, said,
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Matthew 27:62
Now on the next day, which was the day after the Preparation Day, the chiefpriests and the Pharisees were gathered together to Pilate,
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Matthew 28:11
Now while they were going, behold, some of the guards came into the city, and told the chiefpriests all the things that had happened.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Matthew 28:12
When they were assembled with the elders, and had taken counsel, they gave a large amount of silver to the soldiers,
(See NIV)

Mark 2:26
How he entered into the house of God when Abiathar was high priest, and ate the show bread, which is not lawful to eat except for thepriests, and gave also to those who were with him?"
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Mark 8:31
He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chiefpriests, and the scribes, and be killed, and after three days rise again.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Mark 10:33
"Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chiefpriests and the scribes. They will condemn him to death, and will deliver him to the Gentiles.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Mark 11:18
The chiefpriests and the scribes heard it, and sought how they might destroy him. For they feared him, because all the multitude was astonished at his teaching.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Mark 11:27
They came again to Jerusalem, and as he was walking in the temple, the chiefpriests, and the scribes, and the elders came to him,
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Mark 14:1
It was now two days before the feast of the Passover and the unleavened bread, and the chiefpriests and the scribes sought how they might seize him by deception, and kill him.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Mark 14:10
Judas Iscariot, who was one of the twelve, went away to the chiefpriests, that he might deliver him to them.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Mark 14:43
Immediately, while he was still speaking, Judas, one of the twelve, came-and with him a multitude with swords and clubs, from the chiefpriests, the scribes, and the elders.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Mark 14:53
They led Jesus away to the high priest. All the chiefpriests, the elders, and the scribes came together with him.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Mark 14:55
Now the chiefpriests and the whole council sought witnesses against Jesus to put him to death, and found none.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Mark 15:1
Immediately in the morning the chiefpriests, with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Mark 15:3
The chiefpriests accused him of many things.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Mark 15:10
For he perceived that for envy the chiefpriests had delivered him up.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Mark 15:11
But the chiefpriests stirred up the multitude, that he should release Barabbas to them instead.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Mark 15:31
Likewise, also the chiefpriests mocking among themselves with the scribes said, "He saved others. He can't save himself.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Luke 1:8
And it came to pass, that, while he executed thepriests' office before God in the order of his course,
(WBS)

Luke 1:9
And as was the way of thepriests, he had to go into the Temple to see to the burning of perfumes.
(BBE WBS)

Luke 3:2
Annas and Caiaphas being the highpriests, the word of God came unto John the son of Zacharias in the wilderness.
(KJV BBE WBS YLT)

Luke 6:4
how he entered into the house of God, and took and ate the show bread, and gave also to those who were with him, which is not lawful to eat except for thepriests alone?"
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Luke 9:22
saying, "The Son of Man must suffer many things, and be rejected by the elders, chiefpriests, and scribes, and be killed, and the third day be raised up."
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Luke 17:14
When he saw them, he said to them, "Go and show yourselves to thepriests." It happened that as they went, they were cleansed.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Luke 19:47
He was teaching daily in the temple, but the chiefpriests and the scribes and the leading men among the people sought to destroy him.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Luke 20:1
It happened on one of those days, as he was teaching the people in the temple and preaching the Good News, that thepriests and scribes came to him with the elders.
(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)

Luke 20:2
That the chiefpriests and the scribes and the rulers of the people came to him and said, Make clear to us by what authority you do these things and who gave you this authority.
(BBE)

Luke 20:19
The chiefpriests and the scribes sought to lay hands on him that very hour, but they feared the people-for they knew he had spoken this parable against them.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Luke 22:2
The chiefpriests and the scribes sought how they might put him to death, for they feared the people.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Luke 22:4
He went away, and talked with the chiefpriests and captains about how he might deliver him to them.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Luke 22:52
Jesus said to the chiefpriests, captains of the temple, and elders, who had come against him, "Have you come out as against a robber, with swords and clubs?
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Luke 22:66
As soon as it was day, the assembly of the elders of the people was gathered together, both chiefpriests and scribes, and they led him away into their council, saying,
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Luke 23:4
Pilate said to the chiefpriests and the multitudes, "I find no basis for a charge against this man."
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Luke 23:10
The chiefpriests and the scribes stood, vehemently accusing him.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Luke 23:13
Pilate called together the chiefpriests and the rulers and the people,
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Luke 23:23
But they were urgent with loud voices, asking that he might be crucified. Their voices and the voices of the chiefpriests prevailed.
(WEB KJV DBY WBS YLT)

Luke 24:20
and how the chiefpriests and our rulers delivered him up to be condemned to death, and crucified him.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

John 1:19
This is John's testimony, when the Jews sentpriests and Levites from Jerusalem to ask him, "Who are you?"
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

John 7:32
The Pharisees heard the multitude murmuring these things concerning him, and the chiefpriests and the Pharisees sent officers to arrest him.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

John 7:45
The officers therefore came to the chiefpriests and Pharisees, and they said to them, "Why didn't you bring him?"
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

John 11:47
The chiefpriests therefore and the Pharisees gathered a council, and said, "What are we doing? For this man does many signs.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

John 11:57
Now the chiefpriests and the Pharisees had commanded that if anyone knew where he was, he should report it, that they might seize him.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

John 12:10
But the chiefpriests conspired to put Lazarus to death also,
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

John 18:3
Judas then, having taken a detachment of soldiers and officers from the chiefpriests and the Pharisees, came there with lanterns, torches, and weapons.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

John 18:19
The chiefpriests, therefore, questioned Jesus concerning his disciples, and concerning his teaching;
(YLT)

John 18:35
Pilate answered, "I'm not a Jew, am I? Your own nation and the chiefpriests delivered you to me. What have you done?"
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

John 19:6
When therefore the chiefpriests and the officers saw him, they shouted, saying, "Crucify! Crucify!" Pilate said to them, "Take him yourselves, and crucify him, for I find no basis for a charge against him."
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

John 19:15
They cried out, "Away with him! Away with him! Crucify him!" Pilate said to them, "Shall I crucify your King?" The chiefpriests answered, "We have no king but Caesar!"
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

John 19:21
The chiefpriests of the Jews therefore said to Pilate, "Don't write,'The King of the Jews,' but,'he said, I am King of the Jews.'"
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Acts 4:1
As they spoke to the people, thepriests and the captain of the temple and the Sadducees came to them,
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Acts 4:23
Being let go, they came to their own company, and reported all that the chiefpriests and the elders had said to them.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Acts 5:24
Now when the high priest, the captain of the temple, and the chiefpriests heard these words, they were very perplexed about them and what might become of this.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Acts 6:7
The word of God increased and the number of the disciples multiplied in Jerusalem exceedingly. A great company of thepriests were obedient to the faith.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Acts 9:14
Here he has authority from the chiefpriests to bind all who call on your name."
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Acts 9:21
All who heard him were amazed, and said, "Isn't this he who in Jerusalem made havoc of those who called on this name? And he had come here intending to bring them bound before the chiefpriests!"
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Acts 19:14
And there were seven sons of one Sceva, a Jew, and chief of thepriests, which did so.
(KJV WBS)

Acts 22:30
But on the next day, desiring to know the truth about why he was accused by the Jews, he freed him from the bonds, and commanded the chiefpriests and all the council to come together, and brought Paul down and set him before them.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Acts 23:14
They came to the chiefpriests and the elders, and said, "We have bound ourselves under a great curse, to taste nothing until we have killed Paul.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Acts 25:2
The HighPriests and the leading men among the Jews immediately made representations to him against Paul, and begged him--
(WEY ASV BBE DBY NAS RSV NIV)

Acts 25:15
about whom, when I was at Jerusalem, the chiefpriests and the elders of the Jews informed me, asking for a sentence against him.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Acts 26:10
This I also did in Jerusalem. I both shut up many of the saints in prisons, having received authority from the chiefpriests, and when they were put to death I gave my vote against them.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Acts 26:12
"Whereupon as I traveled to Damascus with the authority and commission from the chiefpriests,
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Hebrews 7:5
And it is true that by the law, those of the sons of Levi who have the position ofpriests may take a tenth part of the people's goods; that is to say, they take it from their brothers though these are the sons of Abraham.
(BBE NIV)

Hebrews 7:11
Now if it was possible for things to be made complete through thepriests of the house of Levi (for the law was given to the people in connection with them), what need was there for another priest who was of the order of Melchizedek and not of the order of Aaron?
(BBE)

Hebrews 7:12
Because if thepriests are changed, it is necessary to make a change in the law.
(BBE)

Hebrews 7:14
For it is undeniable that our Lord sprang from Judah, a tribe of which Moses said nothing in connection withpriests.
(WEY ASV BBE DBY NAS RSV NIV)

Hebrews 7:20
And inasmuch as 'it is' not apart from oath, (for those indeed apart from oath are becomepriests,
(YLT NIV)

Hebrews 7:21
(for they indeed have been madepriests without an oath), but he with an oath by him that says of him, "The Lord swore and will not change his mind,'You are a priest forever, according to the order of Melchizedek.'"
(WEB KJV ASV BBE DBY WBS NAS RSV)

Hebrews 7:23
Many, indeed, have been madepriests, because they are hindered from continuing by death.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Hebrews 7:27
who doesn't need, like those highpriests, to offer up sacrifices daily, first for his own sins, and then for the sins of the people. For he did this once for all, when he offered up himself.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Hebrews 7:28
For the law appoints men as highpriests who have weakness, but the word of the oath which came after the law appoints a Son forever who has been perfected.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Hebrews 8:4
For if he were on earth, he would not be a priest at all, seeing there arepriests who offer the gifts according to the law;
(WEB KJV BBE WBS YLT RSV)

Hebrews 9:6
Now these things having been thus prepared, thepriests go in continually into the first tabernacle, accomplishing the services,
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Hebrews 10:1
For, since the Law exhibits only an outline of the blessings to come and not a perfect representation of the things themselves, thepriests can never, by repeating the same sacrifices which they continually offer year after year, give complete freedom from sin to those who draw near.
(WEY)

Hebrews 13:10
We have an altar from which thosepriests who are servants in the Tent may not take food.
(BBE)

1 Peter 2:5
You, as living stones, are being made into a house of the spirit, a holy order ofpriests, making those offerings of the spirit which are pleasing to God through Jesus Christ.
(BBE)

1 Peter 2:9
But you are a special people, a holy nation,priests and kings, a people given up completely to God, so that you may make clear the virtues of him who took you out of the dark into the light of heaven.
(BBE)

Revelation 1:6
and he made us to be a Kingdom,priests to his God and Father; to him be the glory and the dominion forever and ever. Amen.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Revelation 5:10
and made us kings andpriests to our God, and we will reign on earth."
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Revelation 20:6
Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will bepriests of God and of Christ, and will reign with him one thousand years.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Genesis 47:22
Only he didn't buy the land of thepriests, for the priests had a portion from Pharaoh, and ate their portion which Pharaoh gave them. That is why they didn't sell their land.
(WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)

Genesis 47:26
Joseph made it a statute concerning the land of Egypt to this day, that Pharaoh should have the fifth. Only the land of thepriests alone didn't become Pharaoh's.
(WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)

Subtopics

Priests

Priests and Levites

Priests were Sometimes: Corrupters of the Law

Priests were Sometimes: Drunken

Priests were Sometimes: Greedy

Priests were Sometimes: Profane and Wicked

Priests were Sometimes: Slow to Sanctify, Themselves for God's Services

Priests were Sometimes: Unjust

Priests were to Live by the Altar As They had No Inheritance

Priests: After the Exodus Young Men (First-Born) Deputed to Act As

Priests: All Except Seed of Aaron Excluded from Being