Keluaran 30:19-21

30:19 and Aaron and his sons must wash their hands and their feet from it. ¹  30:20 When they enter ²  the tent of meeting, they must wash with ³  water so that they do not die. ⁴  Also, when they approach ⁵  the altar to minister by burning incense ⁶  as an offering made by fire ⁷  to the Lord, 30:21 they must wash ⁸  their hands and their feet so that they do not die. And this ⁹  will be a perpetual ordinance for them and for their descendants ¹⁰  throughout their generations.” ¹¹ 

Keluaran 30:30

30:30 “You are to anoint Aaron and his sons and ¹²  sanctify them, so that they may minister as my priests.

Keluaran 40:31-32

40:31 Moses and Aaron and his sons would wash their hands and their feet from it. 40:32 Whenever they entered ¹³  the tent of meeting, and whenever they approached ¹⁴  the altar, they would wash, ¹⁵  just as the Lord had commanded Moses.

[30:19]  ¹ tn That is, from water from it.

[30:20]  ² tn The form is an infinitive construct with the temporal preposition bet (ב), and a suffixed subjective genitive: “in their going in,” or, whenever they enter.

[30:20]  ³ tn “Water” is an adverbial accusative of means, and so is translated “with water.” Gesenius classifies this with verbs of “covering with something.” But he prefers to emend the text with a preposition (see GKC 369 §117.y, n. 1).

[30:20]  ⁴ tn The verb is a Qal imperfect with a nuance of final imperfect. The purpose/result clause here is indicated only with the conjunction: “and they do not die.” But clearly from the context this is the intended result of their washing – it is in order that they not die.

[30:20]  ⁵ tn Here, too, the infinitive is used in a temporal clause construction. The verb נָגַשׁ (nagash) is the common verb used for drawing near to the altar to make offerings – the official duties of the priest.

[30:20]  ⁶ tn The text uses two infinitives construct: “to minister to burn incense”; the first is the general term and expresses the purpose of the drawing near, and the second infinitive is epexegetical, explaining the first infinitive.

[30:20]  ⁷ tn The translation “as an offering made by fire” is a standard rendering of the one word in the text that appears to refer to “fire.” Milgrom and others contend that it simply means a “gift” (Leviticus 1-16, 161).

[30:21]  ⁸ tn Heb “and [then] they will wash.”

[30:21]  ⁹ tn The verb is “it will be.”

[30:21]  ¹⁰ tn Heb “for his seed.”

[30:21]  ¹¹ tn Or “for generations to come”; it literally is “to their generations.”

[30:21]  sn The symbolic meaning of washing has been taught throughout the ages. This was a practical matter of cleaning hands and feet, but it was also symbolic of purification before Yahweh. It was an outward sign of inner spiritual cleansing, or forgiveness. Jesus washed the disciples feet (Jn 13) to show this same teaching; he asked the disciples if they knew what he had done (so it was more than washing feet). In this passage the theological points for the outline would be these: I. God provides the means of cleansing; II. Cleansing is a prerequisite for participating in the worship, and III. (Believers) priests must regularly appropriate God’s provision of cleansing.

[30:30]  ¹² tn The perfect tense with vav (ו) consecutive follows the imperfect of instruction; it may be equal to the instruction, but more likely shows the purpose or result of the act.

[40:32]  ¹³ tn The construction is the infinitive construct with the temporal preposition and the suffixed subjective genitive. This temporal clause indicates that the verb in the preceding verse was frequentative.

[40:32]  ¹⁴ tn This is another infinitive construct in a temporal clause.

[40:32]  ¹⁵ tn In this explanatory verse the verb is a customary imperfect.