Priest

The Priest's presence with the ephod signals that divine consultation is available to Saul's camp — a resource Saul will later use incompletely and impatiently.

The priestly role is invoked here to sharpen the indictment — Eli's sons hold the office meant to mediate between God and worshippers, which makes their exploitation of that office all the more damning.

The priests at Nob are the guardians of the sacred bread David is requesting, and Ahimelech's hesitation reflects the weight of what it means to hand consecrated offerings to a layperson.

The priest Ahimelech is identified here as the target of Doeg's report — his act of hospitality toward David now recast as treason by a man who knew exactly what that accusation would cost.

Abiathar's priestly office is relevant here because it legitimizes his possession of the Ephod and his role as the channel through which David formally inquires of God.

The priest's role as spiritual guide is exercised here by Eli, who — despite his failures — correctly identifies what is happening and equips Samuel to receive God's message with the words 'Speak, Lord, your servant is listening.'

The priest's role here is to mediate divine guidance at a moment of crisis — Abiathar serves as the channel through which David receives God's direct answer to pursue.

The priests referenced here are Hophni and Phinehas — corrupt officiants whose deaths alongside the Ark's capture confirm that the entire priestly system they represented has been judged and rejected.

The priests of Dagon are cited here as lasting witnesses to the threshold incident — their ongoing avoidance of that spot preserves the memory of what God did to their god in his own house.

The Philistine priests are being consulted as spiritual authorities, and they give surprisingly theologically informed advice — recommending a guilt offering and even referencing the Exodus.

Priest is cited here as part of Samuel's extraordinary multi-role leadership — he mediated between God and the people in ways that no single successor could easily replicate.

The priests are called here alongside the Levite chiefs to receive David's direct charge — their ritual authority is essential for consecrating the entire group before the Ark moves.

Priests Zadok and Ahimelech appear in David's org chart alongside generals and secretaries — their presence signals that worship was institutionally embedded in the structure of David's kingdom, not an afterthought.

The priest is referenced here as a counterpoint to the gatekeeper, making the point that in David's organizational vision every role carried equal dignity — the door guard mattered as much as the altar servant.

Priest here describes every Israelite who traced their lineage back through Aaron — the text is establishing that this entire population descends from just two surviving branches.

Priests are mentioned alongside gatekeepers as part of the broader Temple system David is structuring — distinct roles within the same carefully ordered institution.

The Priests are listed here as part of the organizational infrastructure David has already established — their rotations and duties are ready, so Solomon inherits a fully staffed worship operation.

Priest here refers specifically to Zadok, who is formally anointed into the high priesthood alongside Solomon's coronation — establishing the spiritual leadership that will oversee Temple worship.

Priest is used here to identify the specific office that emerged from Kohath's branch — the text is tracing where the authorized mediators between God and Israel came from.

The priests listed here are the first wave of religious leaders to return, described with the striking phrase 'mighty men for the work of the service' — framing spiritual restoration as grueling, essential labor.

The priest here is Eleazar, Aaron's son, who co-leads the land distribution alongside Joshua — his priestly role ensures the lot-casting is understood as God's sovereign direction, not human politics.

The priest Eleazar is referenced here in his judicial role alongside Joshua — together they form the official adjudicating body before whom the daughters of Zelophehad bring their inheritance claim for formal recognition.

The priest appears in the specific detail that the accidental killer must remain in the refuge city until the officiating high priest dies — linking priestly service directly to the duration of the individual's protected status.

The priest here refers to Eleazar, the high priest whom the Levite leaders approach alongside Joshua — he represents the religious authority that validates the fulfillment of Moses' command.

The priest referenced here is Eleazar, the high priest — his son Phinehas leading the delegation signals that this confrontation carries the highest religious authority Israel can muster short of direct divine intervention.

The priestly office is referenced here through Eleazar, Aaron's son and Israel's second high priest — his burial closes the chapter alongside Joshua's, signaling that both the civil and religious leadership of the conquest era have now passed.

The priests are given the lead position in the procession, commanded to carry the ark ahead of the people — their role shifts from temple mediators to vanguard, leading the nation into the impossible crossing.

The priests are shown here holding their position in the dry riverbed — still standing beneath where the floodwaters should have been — until every last instruction was fulfilled.

Seven priests carry ram's horn trumpets and march directly in front of the ark of the covenant, forming the spiritual core of the procession — their instruments blowing the entire time while the people stay silent.

The Levitical priests are the ones carrying the Ark of the Covenant at this ceremony — their role as mediators between God and the people is on full display as they position the Ark between the assembled nation.

Twenty-one priests are among the first to add their names to the sealed document, signing before the civic leaders and demonstrating that those closest to temple service led the public pledge.

Priests are listed here alongside Levites and temple servants as the religious classes already distributed across Judah's towns before being resettled in Jerusalem.

Priests are catalogued here in the original return from exile list, their family names establishing the legitimate lineage that will lead the wall dedication ceremony generations later.

The priests are named here among those kept entirely in the dark during Nehemiah's nighttime survey — even the religious leadership knew nothing of his movements, underscoring his deliberate secrecy before the reveal.

The priests are highlighted here because they didn't just bless the project from a distance — Eliashib and his fellow priests picked up tools and built the Sheep Gate themselves, setting a hands-on tone for everyone.

The priests are called in as official witnesses to the oath, lending the agreement its binding, sacred weight — their presence transforms a political promise into a covenant made before God.

The priestly office is relevant here because Nehemiah — not being a priest — was forbidden from entering the temple's restricted areas, making Shemaiah's advice a trap designed to produce a public violation.

Priests dominate the worship census here, with over 4,000 returning across four family lines — dramatically outnumbering every other worship role in the restored community.

Priest identifies one of Ezra's dual roles in this moment — as a consecrated mediator, his word carries authority to declare the day holy and redirect the people's grief toward celebration.

Priests loyal to Ahab's house are among those Jehu executes in Jezreel, demonstrating that the purge targets not just the royal family but the entire religious apparatus that sustained Ahab's reign.

The Priest role is what gives Jehoiada the authority and access to shelter Joash undetected — his position inside the Temple creates the only safe space in the city.

The priests are assigned responsibility for collecting and distributing repair funds here, a delegation that sounds practical but proves ineffective — leading to the system overhaul in the next section.

Priests are invoked here as the authorized intermediaries whose exclusive role Uzziah violated — his leprosy is directly tied to usurping priestly function inside the Temple.

The priests are listed here among the spiritual infrastructure Ahaz inherited — mediators between God and people whose guidance he completely ignored in favor of foreign religious practices.

The priest here is an exiled Israelite sent back to Samaria by Assyrian royal decree — not for theological reasons, but because the king needs the lion attacks to stop and wants someone to teach local religious customs.

The senior priests join Hezekiah's officials wearing sackcloth on the delegation to Isaiah, signaling that the crisis is being brought before God through every legitimate channel of intercession available.

Priests are among those summoned to hear the Law read publicly — the very religious officials whose office had been compromised by syncretism and who now witness the king's sweeping covenant commitment.

The priests are named here as conspicuously absent from those left behind — only the poorest remained, while religious leadership was entirely swept away in the exile.

Priest is introduced here to identify the unexpected dual role of this King — not just a ruler but an intercessor, standing permanently between God and people in a way no Israelite office previously combined.

The priests of Aaron's line are called out as a distinct group in this triple invitation, acknowledging those who serve formally in the temple as equally in need of — and equally eligible for — God's protection.

The priests lead the ark's procession into Jerusalem, and the congregation's prayer is that they be clothed not merely in ceremonial robes but in genuine righteousness that reflects God's character.

The high priest's role is central to the oil metaphor — Aaron's anointing as Israel's first high priest was the defining act of consecration, lending the image of poured oil its sacred, overflowing weight.

Priests are called out specifically in the closing doxology as one of the concentric circles of worship — their cultic role in the Temple giving them particular reason to bless the God they serve professionally and personally.

The priest's role in purification rituals is invoked here through David's hyssop imagery — he's drawing on the sacrificial cleansing system to say he needs a complete, ceremonial-level reset.

The priest is referenced here as the one who traditionally spoke the blessing over Israel's congregation, establishing the liturgical source the psalmist is deliberately echoing and then extending.

The priest is again noted as absent from what follows — the psalmist signals the shift in speaker precisely by saying it is not the usual priestly voice but a previously unrecognized one about to speak.

The priest of Zeus here is not a Jewish or Christian religious leader but a pagan cult official — his arrival with oxen and garlands signals that an actual sacrificial ceremony is about to begin for Paul and Barnabas.

Priest is the title of Sceva, father of the seven brothers — his religious status makes their failure all the more striking, showing that heritage and position provide no spiritual authority on their own.

The chief priests are approached by the conspirators as co-planners — religious leaders who are asked to stage a fake hearing, and who agree without objection to facilitate Paul's murder.

The chief priests are the ones orchestrating the request to move Paul to Jerusalem — men whose official religious authority is here being used to cover a murder plot.

The priests are among the officials who show up to shut down Peter and John's preaching — their institutional authority over the Temple courts makes the apostles' message a direct challenge to their jurisdiction.

The chief priests are among those completely baffled by the empty cell, their institutional authority suddenly powerless against a locked prison with no prisoners.

Priests are highlighted here as surprising new converts — the very officials whose careers depended on the Temple system are now embracing the movement that threatens to reframe it entirely.

The priests' perpetual standing posture is used here as a theological argument — standing means the work continues, so their daily repetition of sacrifices proves those sacrifices never finished what they started.

Priest is used here to describe Jesus's mediating role — in contrast to the Levitical priests who could not fully empathize with human weakness, Jesus is a high priest who has personally lived the struggle and emerged without sin.

The priesthood's defining characteristics are laid out here — shared human weakness, gentleness with struggling people, and divine appointment — establishing the criteria Jesus will be measured against.

The priesthood system is referenced here as the third institution Jesus has been shown to surpass, setting up the chapter's later climax where Jesus is named High Priest forever in the order of Melchizedek.

The priest role is highlighted here in its Old Testament form — where eligibility depended entirely on tribal descent, making Melchizedek's genealogy-free priesthood extraordinary.

Priests are highlighted here for the telling detail that they never sat down — their continuous standing embodied the unfinished nature of their work, which the writer uses to underscore the completeness of Jesus' priestly mission.

The old priests are contrasted here with Christ — they brought animal blood into an earthly copy year after year, while Jesus brought his own life into the real heavenly sanctuary in a single, unrepeatable act.

The senior priests are sent alongside royal officials wearing sackcloth to Isaiah, signaling that both the political and religious leadership of Jerusalem are unified in their desperation for prophetic intercession.

Priest appears here by contrast, highlighting that God bypassed every conventional religious category when choosing his instrument of rescue — Cyrus held no sacred office whatsoever.

Priests are numbered among Israel's derelict leaders here — the very people appointed to mediate between God and His people have abandoned that responsibility in favor of comfort and personal gain.

The priest — whose entire function is to mediate between God and humanity — is conspicuously absent here; God scans every role, every mediator, and finds no one capable of bridging the gap, forcing him to act himself.

Priest is the surprising new identity given to the restored community — people who lost everything are designated not just as survivors but as mediators of God's presence to the nations.

Priest appears here in a statement that would have shocked any Israelite reader — God declares he will appoint people from foreign nations as priests, roles that had always been strictly limited to one Israelite tribe by birth.

The priest role is significant here because Uriah's presence as a witness lends sacred institutional credibility to Isaiah's public sign-act, placing it on the record before the religious establishment.

The Priest tag here applies to Elizabeth's lineage — she comes from a priestly family, reinforcing that this couple is as religiously qualified as anyone in Israel, making their unanswered prayer all the more poignant.

The priest appears in the parable as the first religious insider to encounter the beaten man — and cross to the other side, making his inaction the story's first devastating irony.

Priests are referenced here as the religious officials the lepers must present themselves to for official certification of their healing — Jesus sends all ten to the priests, following the Mosaic protocol for restored lepers.

The chief priests are the conspirators here — religious authorities so threatened by Jesus that they eagerly accept a disciple's offer to hand him over in secret.

The chief priests are present at Herod's hearing, relentlessly piling on accusations even as Jesus says nothing — their persistence reveals how determined they are to secure a death sentence.

The priest designation appears in contrast — Luke has just named the high priests who ran the Temple, and now God's word bypasses them entirely, illustrating that religious office is no guarantee of divine access.

The priests appear here as the ones who receive the returned betrayal money and, finding it too tainted for the treasury, use it to buy a potter's field — unwittingly completing Zechariah's five-century-old prophecy.

The priest is referenced here through the sacred inscription on his turban — 'Holy to the Lord' — which Zechariah says will now appear on horse bells and cooking pots, dissolving the exclusive priestly boundary.

The high priest's office is invoked here to raise the stakes: if even Israel's holiest representative is standing before the accuser, the entire nation's standing before God is in question.

The priestly office is highlighted here as one of the two roles God is using to channel his Spirit during the restoration — Joshua's priesthood paired with Zerubbabel's governorship forms the conduit for divine supply.

The priesthood's cleansing in earlier visions is cited here as part of the hopeful backdrop — a sign that moral and ritual renewal was already underway before these judgment visions began.

The priest role is central here to the shocking nature of God's command — priests never wore crowns, making the instruction to crown Joshua the high priest a deliberate and unprecedented boundary-crossing signal.

The priests are the first recipients of the delegation's question, representing the official religious authority the Bethelites consult about whether their fasting calendar needs updating.

Priests serve here as members of Israel's highest court, ruling on complex cases escalated beyond local judges — their role is judicial as much as religious, operating under God's authority rather than any king's.

The priests are identified here as the recipients of specific portions from every animal sacrifice — the shoulder, cheeks, and stomach — establishing the community's concrete obligation to sustain them.

The Priest is introduced here as the one who delivers the pre-battle address, displacing the general — a striking signal that Israel's confidence rests on God's presence, not military strength.

The Levitical priests are the appointed public health authorities here, given careful jurisdiction over diagnosing and managing serious skin diseases — their instructions are to be followed without exception.

The priest serves as the official recipient of the firstfruits basket, formally accepting it on God's behalf and placing it before the altar as the worshiper recites their confession.

The priests stand alongside Moses to solemnly proclaim Israel's identity as God's people, underscoring that obedience flows from belonging — not the other way around.

The priests are among those whose spirits God stirs to rise up and return — their participation signals that the restoration of Temple worship, not just the land, is beginning.

The priests are among the first groups Ezra binds with a sworn oath here — their inclusion signals that the covenant renewal applies to the entire religious leadership, not just laypeople.

The Priest is invoked here in the context of the behind-the-scenes workers — the chapter makes the point that Temple servants appeared in the same official record as priests, validating every level of sacred service.

The priests appear here in full ceremonial dress with trumpets at the foundation-laying — their formal participation marks this construction milestone as a sacred, liturgical event, not merely a building project.

Ezra's priestly identity is one of his two defining credentials at this introduction — establishing his sacred lineage and his role as a mediator between God and the people of Israel.

The priests are appointed here as official custodians of the Temple treasure — twelve are selected, named, and held personally accountable for every ounce of silver and gold being transported to Jerusalem.

Priests are mentioned here as part of the official delegation sent from Jerusalem to audit John the Baptist's ministry and determine whether he had legitimate religious authority.

The chief priests join the Pharisees in calling an emergency session of the Sanhedrin, where institutional self-preservation drives the conversation rather than any genuine inquiry into who Jesus might be.

The chief priests are so threatened by the impact of Lazarus's resurrection on public belief that they plan to eliminate the evidence — murdering a man Jesus just brought back to life.

The chief priests are among those who have dispatched armed officers to the garden, representing the religious establishment's coordinated effort to eliminate Jesus.

The chief priests, upon seeing the beaten and robed Jesus, immediately escalate their demands — screaming for crucifixion and ultimately invoking a blasphemy charge about Jesus claiming to be the Son of God.

The priests' daily water-pouring ritual at the altar is the liturgical backdrop Jesus is intentionally invoking — his declaration interrupts and reframes the ceremony, claiming to be what the ritual has always pointed toward.

The chief priests are listed alongside the elders and scribes as the institutional powers Jesus says will condemn him to death — their role as religious gatekeepers in Jerusalem makes their rejection both ironic and pivotal.

The chief priests witness the healings and the children's praise in the Temple and respond with fury — their anger at the worship reveals they are protecting the institution rather than the God it represents.

The chief priests coldly dismiss Judas' confession and return of the blood money with 'that's your problem' — revealing their willingness to use people and discard them.

The chief priests receive a firsthand account of the empty tomb from Roman soldiers and immediately pivot to damage control. Rather than investigating, they deploy bribery — revealing that their concern is institutional power, not truth.

The priests arrive bearing the Ark in the exodus procession, but David redirects them — turning Zadok and Abiathar from refugees into embedded informants within Absalom's Jerusalem.

The priests Zadok and Abiathar are functioning here not as worship leaders but as intelligence operatives, using their trusted access inside Jerusalem to pass life-saving information.

The priests here are functioning not as worship leaders but as political couriers — their access to tribal elders across the land makes them David's most effective diplomatic messengers.

The priests close the cabinet list as the religious legitimators of David's rule — their presence signals that the covenant relationship with God underpins the restored monarchy.

The title of priest appears here for the first time in Genesis, held by Melchizedek — making this encounter the Bible's introduction to the concept of a mediator between God and humanity.

The priest of On is Potiphera, whose daughter Asenath becomes Joseph's wife in this moment. The marriage into a priestly Egyptian family further cements Joseph's integration into the highest tier of Egyptian society as part of his royal installation.

The priest of On appears here as the father of Asenath, Joseph's Egyptian wife — a detail that situates Joseph's sons within the highest tier of Egyptian religious society, far from their Hebrew roots.

The Egyptian priests are the sole exception to the land seizure, protected by Pharaoh's standing allowance — their exemption marks them as a class whose loyalty to the crown was worth preserving separately.

The priest is the official the healed man must visit for examination — the religious authority required by Mosaic law to confirm cleansing and restore the man's standing in his community and place of worship.

The chief priests hear about Jesus' Temple action and immediately begin plotting to kill him — their motivation is fear of losing influence, not concern for truth or justice.

The chief priests are the driving force behind the arrest plot, meeting privately to coordinate the execution of Jesus while managing the optics of doing it outside the festival crowd.

The chief priests are the primary accusers driving the case against Jesus before Pilate, piling on charges in hopes of forcing the governor's hand toward crucifixion.

The priest is the direct target of God's accusation in this passage — the religious leadership whose job was to know God and transmit that knowledge had rejected it, and God holds them personally responsible for the nation's destruction.

The priests are the first group God calls to account, named before the people or the king because their failure of spiritual leadership made everyone else's unfaithfulness possible.

The priests here are indicted as the worst offenders — the very people leading worship and sacrifice are operating like highway bandits, ambushing and murdering on the road to Shechem.

Priest is the role Micah unlawfully assigns to his own son here — bypassing the Levitical system entirely and appointing a family member from the wrong tribe to serve at a shrine God never sanctioned.

The priest here is Micah's hired Levite, who speaks a confident blessing over the Danite mission — but the text never confirms God actually spoke, raising questions about whether the 'priestly' word was guidance or just validation.

The priest here is Phinehas, whose presence at the ark legitimizes Israel's inquiry — the mediating role of the priesthood is essential in this moment, standing between a desperate army and the God they've been obeying at great cost.

The priests are the specific target of God's rebuke in this section — the religious professionals tasked with leading worship are the ones offering defiled animals, exposing the corruption at the system's core.

The priests are addressed directly here as God issues his verdict — they are the recipients of this curse, warned that their failure to honor God's name has already begun to unravel the blessings they were meant to pronounce.

The priest here is Zechariah, the aging temple servant whose ordinary duty becomes the moment of fulfillment — the silence-breaking announcement comes to someone in the middle of faithful, unremarkable religious service.

Priest here describes the access Jesus has granted every believer — direct mediation before God, a role once reserved for a specific tribe, now extended to all who belong to Christ.

The priests who couldn't stand to minister when Solomon's Temple filled with smoke are the historical echo here — their inability to function then foreshadows why no one can enter the heavenly sanctuary now.

Priest describes what the Lamb has made his redeemed people — they now have direct access to God and a mediating role in the world, a status the new song declares as part of the Lamb's redemptive achievement.

Priests are named here as part of the corrupt system Micah stands alone against — the entire religious establishment has compromised, making his isolated voice all the more extraordinary.

Priests are notably absent from this list of witnesses — God deliberately calls mountains instead of religious or civic authorities, signaling that this dispute transcends institutional religion.

Priest represents the human intermediaries that first-century people relied on for access to the divine — Paul's point is that Jesus has made such go-betweens unnecessary.

Priest here refers to Amaziah's official role at Bethel — but the passage exposes how his priestly position serves the king's agenda rather than God's, making him an obstacle to the very truth he should be transmitting.

The Priests function as official arbiters of purity law here — their textbook answers to Haggai's questions become the setup for God's indictment of the whole community's spiritual state.

The priests are assigned a specific physical and intercessory role here — standing between the entrance hall and the altar, weeping and praying on behalf of the whole people as their designated mediators.

The priests are indicted alongside the prophets as corrupt mediators whose bloodguilt made them untouchable — the very people meant to stand between God and the people became fugitives even the nations rejected.

The priests are called out here as active desecrators rather than guardians — the very people responsible for protecting what was sacred have twisted the law itself, compounding Jerusalem's guilt.