Keluaran 30:20-21

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

Imamat 16:13

16:13 He must then put the incense on the fire before the Lord, and the cloud of incense will cover the atonement plate which is above the ark of the testimony, ¹¹  so that he will not die. ¹² 

[30:20]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ tn Heb “and [then] they will wash.”

[30:21]  ⁸ tn The verb is “it will be.”

[30:21]  ⁹ tn Heb “for his seed.”

[30:21]  ¹⁰ 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.

[16:13]  ¹¹ tn The text here has only “above the testimony,” but this is surely a shortened form of “above the ark of the testimony” (see Exod 25:22 etc.; cf. Lev 16:2). The term “testimony” in this expression refers to the ark as the container of the two stone tablets with the Ten Commandments written on them (see Exod 25:16 with Deut 10:1, 5, etc.).

[16:13]  ¹² tn Heb “and he will not die,” but it is clear that the purpose for the incense cloud was to protect the priest from death in the presence of the Lord (cf. vv. 1-2 above).