Exodus 8:27 kjv

We will go three days' journey into the wilderness, and sacrifice to the LORD our God, as he shall command us.

Exodus 8:27 nkjv

We will go three days' journey into the wilderness and sacrifice to the LORD our God as He will command us."

Exodus 8:27 niv

We must take a three-day journey into the wilderness to offer sacrifices to the LORD our God, as he commands us."

Exodus 8:27 esv

We must go three days' journey into the wilderness and sacrifice to the LORD our God as he tells us."

Exodus 8:27 nlt

We must take a three-day trip into the wilderness to offer sacrifices to the LORD our God, just as he has commanded us."

Exodus 8 verses

Exodus 8 27 Meaning

Exodus 8:27 states Moses' unchanging demand to Pharaoh, insisting that the Israelites must go a distance of "three days' journey" into the wilderness. The purpose of this journey is solely to "sacrifice to the Lord our God, as He has commanded us." This verse highlights God's explicit directive for specific, uncompromised worship, contrasting sharply with Pharaoh's attempts to restrict their worship within Egypt or just beyond its borders. It emphasizes separation as a prerequisite for proper, commanded worship and implicitly underlines the distinct nature of the God of Israel compared to the deities of Egypt.

Exodus 8 27 Context

Exodus chapter 8 narrates Moses and Aaron's continued confrontation with Pharaoh, specifically during the second, third, and fourth plagues (frogs, lice, flies). Pharaoh's pattern of making conditional concessions and then hardening his heart is evident. Following the plague of flies (Ex 8:20-24), which uniquely separated Goshen (Israel's dwelling place) from the rest of Egypt, Pharaoh initially proposed the Israelites sacrifice "within the land" (Ex 8:25). Moses rejected this, stating that sacrificing to the Lord in Egypt would be an "abomination" to the Egyptians, potentially leading to their stoning. This refusal sets the stage for Moses' restatement of God's original command: they must go into the wilderness for three days to offer their sacrifices. The "three days' journey" was not negotiable, as it was God's direct command from the initial call at the burning bush (Ex 3:18). This stubborn insistence on the precise terms of worship emphasizes the boundary God set between Himself and the idolatrous practices of Egypt, and the need for Israel to be distinct and separate in their devotion.

Exodus 8 27 Word analysis

• And we will go (וְהָלַכְנוּ - vehalakhnu): From the root הלך (halakh), "to go," "to walk," "to journey." This isn't merely a suggestion or a desire but a statement of resolute intention rooted in divine command. It conveys active movement, a deliberate departure from their current oppressive situation.
• three days' journey (דֶּרֶךְ שְׁלֹשֶׁת יָמִים - derekh sheloshet yamim):
  • דֶּרֶךְ (derekh): "way," "road," "journey." Signifies a prescribed path or distance.
  • שְׁלֹשֶׁת (sheloshet): "three." The number three holds symbolic significance in the Bible, often denoting completeness, divine intervention, or a set time for a crucial event (e.g., God’s call, resurrection). In this context, it was a precise, divinely ordained distance, a measure of separation, not an arbitrary negotiation point. This distance ensures a distinct removal from Egyptian religious and cultural influence and their sensitive practices concerning sacred animals.
  • יָמִים (yamim): "days."
  • The phrase collectively signifies a specific, measured distance required to perform their sacred rites without hindrance or defilement from Egyptian religious opposition or presence. It might also have been the practical distance for such a large assembly to march and establish a temporary, dedicated camp.
• into the wilderness (בַּמִּדְבָּר - bamidbar): From מִדְבָּר (midbar), "wilderness," "desert," "uninhabited region."
  • The wilderness is portrayed as a desolate yet consecrated space, distinct from the populated, idolatrous land of Egypt. It is where God frequently reveals Himself, makes covenants, tests His people, and provides for them (e.g., the manna, the Law). It ensures isolation for pure worship, free from Egyptian gaze or interference. It symbolizes a place of pilgrimage and dependence on God alone.
• and sacrifice (וְזָבַחְנוּ - vezavachnu): From the root זבח (zavach), "to slaughter for sacrifice," "to offer sacrifice." This verb implies a ritual act of slaughtering an animal for religious offering to a deity. This term clearly denotes religious worship, a fundamental act of devotion in ancient Israel, which often involved atonement, thanksgiving, or covenant renewal.
• to the Lord our God (לַיהוָה אֱלֹהֵינוּ - laYHWH Eloheinu):
  • לַיהוָה (laYHWH): "to the Lord." YHWH is the personal, covenant name of God, emphasizing His unique and absolute sovereignty, particularly over Israel. The preposition 'to' highlights the exclusive object of their worship.
  • אֱלֹהֵינוּ (Eloheinu): "our God." From אֱלֹהִים (Elohim), a general term for God, here in the possessive form, "our God." This expresses the exclusive, covenantal relationship between YHWH and the Israelites. It explicitly distinguishes YHWH from the myriad gods of Egypt. Their worship is not just any worship, but worship directed solely to their God.
• as He has commanded us (כַּאֲשֶׁר דִּבֶּר אֵלֵינוּ - ka'asher dibber eleinu):
  • כַּאֲשֶׁר (ka'asher): "just as," "according to what." This phrase emphasizes direct obedience and adherence to divine instruction.
  • דִּבֶּר (dibber): From the root דבר (dabar), "to speak," "to command." It refers to a specific, authoritative word spoken by God Himself. This phrase underscores the non-negotiable nature of the demand—it's not Moses' idea, but God's unyielding directive, given earlier to Moses (Ex 3:18). This positions the entire conflict as a matter of God's word against Pharaoh's will.

Words-group analysis

• "And we will go three days' journey into the wilderness": This phrase combines the necessary elements for the act of worship: departure, a specific distance of separation, and a dedicated, pure location. It signals a decisive break from the realm of Pharaoh's control and Egyptian influence. This journey is not random; it's a purposeful pilgrimage demanded by God for His worship.
• "and sacrifice to the Lord our God": This emphasizes the purpose of the journey—to perform sacred, specific worship directed solely towards the God of Israel. It asserts the exclusive relationship between YHWH and Israel, highlighting a monotheistic claim in a polytheistic environment.
• "as He has commanded us": This phrase functions as the ultimate justification and the non-negotiable authority for their demand. It clearly attributes the entire command to God's direct revelation and not to Moses' personal will. It makes it clear that Moses is not negotiating; he is merely relaying the sovereign will of the Lord. This also points to a broader theological truth: true worship is always conducted in obedience to God's revealed will.

Exodus 8 27 Bonus section

The repeated emphasis on the "three days' journey" and its subsequent reiteration in later passages (e.g., Num 10:33, Josh 1:11) highlights a divine pattern of testing, preparation, and crucial revelation. This numerical and temporal marker of "three days" is echoed prophetically elsewhere in Scripture, notably in connection with resurrection and spiritual revival (Hos 6:2, Jon 1:17), which Jesus Himself directly applies to His own burial and resurrection (Mt 12:40, Lk 24:46). While direct typology may be an over-interpretation in the immediate context of Exodus 8:27, the divine orchestration around such periods suggests God's control over time and destiny for His people's liberation and establishment of covenant. The demand itself was a polemic against the Egyptian view of localized deities. The God of Israel could be worshipped anywhere He designated, demonstrating His transcendence over geography, a stark contrast to Egypt's territorial gods associated with specific rivers, cities, or natural phenomena. Moses' unwavering stance reveals the nature of a prophet delivering God's non-negotiable Word.

Exodus 8 27 Commentary

Exodus 8:27 is a pivotal verse in the escalating confrontation between God and Pharaoh, specifically after Pharaoh’s first, futile attempts at compromise. Pharaoh’s offer to let Israel sacrifice within Egypt (Ex 8:25) or just outside the city (Ex 8:28) was immediately rejected by Moses. This verse reiterates the non-negotiable terms set by the Lord Himself (Ex 3:18): the Israelites must journey three days into the wilderness to worship.

The requirement for a "three days' journey" was not arbitrary. It served multiple vital purposes. Firstly, it ensured physical and spiritual separation from Egypt. To worship the Lord God according to His prescribed way, the Israelites needed to be free from the pervasive idolatry and pagan practices of Egypt. Sacrificing animals that Egyptians revered (like cattle, sheep, goats) in Egypt would be an "abomination" to the Egyptians, potentially provoking violence (Ex 8:26). The wilderness offered a clean, consecrated space where their unique worship would not be desecrated or cause conflict.

Secondly, the "three days' journey" represented a point of no return for Pharaoh. This distance made it difficult for Pharaoh's chariots to quickly retrieve them, necessitating a clear break from Egyptian authority and economy. It was a step towards complete liberation, signaling that God’s intent was a full exodus, not just a brief religious holiday. This was an act of faith for the Israelites and a profound challenge to Pharaoh's dominion.

Thirdly, this insistence underlines the nature of true worship—it must be performed on God's terms, not man's or the enemy's. Pharaoh repeatedly tried to control the conditions of worship (where, who, how long), demonstrating that his "permission" was not true freedom. God demanded complete surrender and obedience to His specific commands for worship. Any worship under duress or within compromised settings is not true devotion to YHWH.

Ultimately, this verse reinforces that salvation and liberation come with an obligation: exclusive worship of the One True God. This worship often demands separation from worldly systems and priorities, embodying a pilgrimage mindset of dependence solely on God. It foreshadows the wilderness journey of 40 years where Israel would learn to live completely reliant on the Lord.

For practical application, consider:

• True devotion to God may require intentional separation from unholy influences in life.
• God's commands regarding worship are precise and non-negotiable; compromise for convenience can hinder genuine worship.
• The journey of faith often leads to places of reliance on God alone, distinct from the comfort or perceived safety of the world.