2 and the Lord said to Moses: “Tell Aaron your brother that he must not enter at any time into the Holy Place inside the special curtain in front of the atonement lid that is on the ark so that he may not die, for I will appear in the cloud over the atonement lid. 3 “In this way Aaron is to enter into the sanctuary—with a young bull for a sin offering and a ram for a burnt offering. 4 He must put on a holy linen tunic, linen leggings are to cover his body, and he is to wrap himself with a linen sash and wrap his head with a linen turban. They are holy garments, so he must bathe his body in water and put them on. 5 He must also take two male goats from the congregation of the Israelites for a sin offering and one ram for a burnt offering. 6 Then Aaron is to present the sin-offering bull which is for himself and is to make atonement on behalf of himself and his household.
16 They will enter my sanctuary and approach my table to minister to me; they will keep my charge. 17 “‘When they enter the gates of the inner court, they must wear linen garments; they must not have any wool on them when they minister in the inner gates of the court and in the temple. 18 Linen turbans will be on their heads and linen undergarments will be around their waists; they must not bind themselves with anything that causes sweat. 19 When they go out to the outer court to the people, they must remove the garments they were ministering in and place them in the holy chambers; they must put on other garments so that they will not transmit holiness to the people with their garments. 20 “‘They must not shave their heads nor let their hair grow long; they must only trim their heads.
Notes and References
"... This word occurs with reference to priestly or cultic garments. It appears, for example, in conjunction with the terms ‘ephod’ (1 Samuel 2:18; 22:18; 2 Samuel 6:14; 1 Chronicles 15:27) as well as a garment (Leviticus 16:4). Parallels in the Dead Sea Scrolls use the term in a similar manner (e.g., IQM 8:10). The Hebrew also occurs in Ezekiel and Daniel with reference to the garments of angelic messengers (Ezekiel 9:2—3, 11; 10:2, 6-7; Daniel 10:5; 12:6—7). This word has no Semitic cognates and no clear Semitic etymology, suggesting a loan from a foreign source. Grintz (1975, 14—15) postulates that Hebrew comes from an Egyptian word found in the Second Intermediate Period ... denotes a linen fabric utilized for a splint. This same word also seems to occur in the plural form with reference to linens in the Coffin Texts - the Egyptian merged via palatal fronting, and Egyptian commonly elided in final position. This would produce a suitable donor term for the Hebrew. In light of the putative Egyptian context of the tabernacle, an Egyptian origin remains the best explanation for the Hebrew ..."
Noonan, Benjamin J. Non-Semitic Loanwords in the Hebrew Bible: A Lexicon of Language Contact (p. 73) Eisenbrauns, 2019