presbuteros an adjective, the comparative degree of presbus, “an old man, an elder,” is used
(a) of age, whether of the “elder” of two persons, Luke_15:25, or more, John_8:9, “the eldest;” or of a person advanced in life, a senior, Acts_2:17; in Heb_11:2, the “elders” are the forefathers in Israel; so in Matt_15:2; Mark_7:3,5; the feminine of the adjective is used of “elder” women in the churches, 1_Tim_5:2, not in respect of position but in seniority of age;
(b) of rank or positions of responsibility,
(1) among Gentiles, as in the Sept. of Gen_50:7; Num_22:7;
(2) in the Jewish nation, firstly, those who were the heads or leaders of the tribes and families, as of the seventy who assisted Moses, Num_11:16; Deut_27:1, and those assembled by Solomon; secondly, members of the Sanhedrin, consisting of the chief priests, “elders” and scribes, learned in Jewish law, e.g., Matt_16:21; Matt_26:47; thirdly, those who managed public affairs in the various cities, Luke_7:3;
(3) in the Christian churches, those who, being raised up and qualified by the work of the Holy Spirit, were appointed to have the spiritual care of, and to exercise oversight over, the churches. To these the term “bishops,” episkopoi, or “overseers,” is applied (see Acts 20, Luke_7:17 with Luke_7:28, and Titus_1:5,7), the latter term indicating the nature of their work, presbuteroi their maturity of spirtual experience. The Divine arrangement seen throughout the NT was for a plurality of these to be appointed in each church, Acts_14:23; Acts_20:17; Php_1:1; 1_Tim_5:17; Titus_1:5. The duty of “elders” is described by the verb episkopeo. They were appointed according as they had given evidence of fulfilling the Divine qualifications, Titus_1:6-9; cp. 1_Tim_3:1-7; 1_Pet_5:2;
(4) the twenty-four “elders” enthroned in heaven around the throne of God, Rev_4:4,10; Rev_5:5-14; Rev_7:11,13; Rev_11:16; Rev_14:3; Rev_19:4. The number twenty-four is representative of earthly conditions. The word “elder” is nowhere applied to angels. See OLD.
From Vine’s Expository Dictionary
Priest, as in someone who offers sacrifices, is a different word. It also has a broader meaning of someone as a Christian minister, which is appropriate for an elder.
What you posted from Vine’s doesn’t go against anything I said. It is still absolutely IRREFUTABLE that “priest” is from “presbuteros”. Period. End of story.
And in any case, you would still be wrong (the following is from Dave Armstrong):
[St. Paul] is in the same priestly thought-world in another utterance of his:
Romans 15:15-17 But on some points I have written to you very boldly by way of reminder, because of the grace given me by God [16] to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit. [17] In Christ Jesus, then, I have reason to be proud of my work for God.
“Offering”? Offering of what? “Priestly service”? The word for “priestly service” is hierourgeo: Strong’s word #2418. It is defined by Strong (my hardcover copy from Riverside Book and Bible House) as “to be a temple-worker, i.e., officiate as a priest (fig.): — minister.” The online version (linked above) has “to minister in the manner of a priest, minister in priestly service.” It also notes (from Thayer’s Greek-English Lexicon) historical etymological definitions of “to be busied with sacred things; to be perform sacred rites” (from Philo), and “used esp. of persons sacrificing” (from Josephus). Compare Baptist Greek scholar A. T. Robertson for the basic definition: “to work in sacred things, to minister as a priest.”
Marvin Vincent’s Word Studies in the New Testament states (for Rom 15:16):
Ministering (ierourgounta). Only here in the New Testament. Lit., ministering as a priest.
Offering up (prosfora). Lit., the bringing to, i.e., to the altar. Compare doeth service, John xvi. 2.
Gerhard Kittel’s Theological Dictionary of the New Testament (abridged one-volume edition, p. 354) defines it as “’to perform sacred or sacrificial ministry.’ In Josephus and Philo it always means “to offer sacrifice” and often has no object. (hierourgia means “sacrifice” and hierourgema the “act of sacrifice.”)”
A Catholic Commentary on Holy Scripture (London: Thomas Nelson & Sons Ltd., 1953, Dom Bernard Orchard, General Editor), provides further helpful analysis:
The essential point in every explanation is to realize that the sacrificial terms used here are metaphorical, and that therefore this verse cannot be quoted against the existence of a specially consecrated priesthood in the Church when Paul wrote . . . The difficulties lie in the analysis of the metaphors. . . . To bring the Gentile world as a worthy sacrifice to the altar of God is probably all that Paul meant to say. For the same idea cf. Is. 66:19 f.
The Eerdmans Bible Commentary (Protestant, p. 1044) concurs:
Paul describes his divine commission in terms of the priesthood: a minister (Gk. leitourgos; lit. a ‘priest’; cf. Heb. 8:2), in the priestly service (Gk. hierourgon) and offering (Gk. prosphora) are three sacerdotal terms.
Thus, Paul has called himself a priest — using two different terms. We get the word liturgy from litourgos (Strong’s word #3011; cf. 3008, 3009, and 3010). Strong’s online, for word #3008 (litourgeo) applies it to, among other things, “priests and Levites who were busied with the sacred rites in the tabernacle or the temple.” The author of Hebrews applies one of these terms to priests in the Old Covenant sense in Hebrews 9:21; 10:11 and to Jesus as high priest in 8:2.
Given the central motif in the New Testament of Jesus as the sacrificial lamb, it stands to reason that the Sacrifice of the Mass would be associated with the Eucharist, as the central rite of Christian worship.
St. Paul also casually assumes the continued existence of altars among Christians (1 Cor 10:14-21), and altars are mentioned in the New Testament in other places (apart from the many mentions of altars in heaven), as well:
Hebrews 13:9-12 Do not be led away by diverse and strange teachings; for it is well that the heart be strengthened by grace, not by foods, which have not benefited their adherents. [10] We have an altar from which those who serve the tent have no right to eat. [11] For the bodies of those animals whose blood is brought into the sanctuary by the high priest as a sacrifice for sin are burned outside the camp. [12] So Jesus also suffered outside the gate in order to sanctify the people through his own blood.
Therefore, if the cross is overthrown by an altar (as John Calvin argues in his Institutes: IV, 18:3: “the cross of Christ is overthrown the moment an altar is erected”), then the New Testament is against the cross. Far more plausible is a state of affairs whereby Calvin has grossly misunderstood New Testament teaching; otherwise, Christianity (all Christianity: not just Catholicism) and the Bible alike are a mess of abominations and contradictions.
The Sacrifice of the Mass is hearkening back and making present (by God’s power alone, not “magic”) one supreme, sublime sacrifice, as the Mass does. We agree that Jesus performed His sacrifice once, forever and also that the sacrifice is eternally present, because it was an act of God, Who is outside of time, as well as an act of man. That’s why Jesus appears even in heaven as a slain lamb.
Masses are not innumerable sacrifices, but one and the same, brought to us, transcending time (as God does). But there is indeed a NT motif (above all, in Paul) of our participating in His sacrifice, too, which is not dissimilar to the notion of the Mass:
Romans 8:17 and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.
2 Corinthians 1:5-7 For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too. [6] If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer. [7] Our hope for you is unshaken; for we know that as you share in our sufferings, you will also share in our comfort.
2 Corinthians 4:10-11 always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies. [11] For while we live we are always being given up to death for Jesus’ sake, so that the life of Jesus may be manifested in our mortal flesh.
Galatians 2:20 I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.
Galatians 6:17 Henceforth let no man trouble me; for I bear on my body the marks of Jesus.
Philippians 3:10 that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death,
Colossians 1:24 Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ’s afflictions for the sake of his body, that is, the church,
2 Timothy 4:6 For I am already on the point of being sacrificed; the time of my departure has come.(cf. 2:10)
1 Peter 4:13 But rejoice in so far as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed.
http://socrates58.blogspot.com/2009/12/st-paul-calls-himself-priest-uses.html