Job 33 27

Job 33:27 kjv

He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not;

Job 33:27 nkjv

Then he looks at men and says, 'I have sinned, and perverted what was right, And it did not profit me.'

Job 33:27 niv

And they will go to others and say, 'I have sinned, I have perverted what is right, but I did not get what I deserved.

Job 33:27 esv

He sings before men and says: 'I sinned and perverted what was right, and it was not repaid to me.

Job 33:27 nlt

He will declare to his friends,
'I sinned and twisted the truth,
but it was not worth it.

Job 33 verses

Job 33 27 Meaning

Job 33:27 describes a pivotal moment in God's dealings with humanity: divine observation leads to a person's heartfelt confession of their wrongdoing and a realization that sin yields no true benefit. Elihu, speaking to Job, portrays this as a turning point where one admits to "missing the mark" and actively distorting what is upright, simultaneously acknowledging the ultimate futility and emptiness derived from such actions. This confession is not forced, but arises from a divine disciplinary process, intended to lead to repentance and restoration.

Job 33 27 Context

Job 33:27 is spoken by Elihu, the youngest of Job’s interlocutors. Elihu enters the discourse after Job and his three friends have exhausted their arguments, with none effectively resolving the problem of Job’s suffering or understanding God's actions. Elihu presents himself as God’s advocate, seeking to correct Job's perception that God is indifferent or unjust.

Specifically, Job 33 (starting from verse 14) outlines several ways God communicates with humanity: through dreams and visions (vv. 15-18), through pain and affliction (vv. 19-22), and through a divine messenger (an "interpreter" or "mediator," vv. 23-26). The current verse, 33:27, is part of Elihu's detailed explanation of the second and third means. It describes the intended human response to God’s correctional or disciplinary actions, particularly when experienced through suffering (vv. 19-22), and often facilitated by a mediator (v. 23). When suffering or divine warning leads to self-reflection, a person confesses their sin. Elihu's point is that suffering is not always punitive for specific past transgressions (as Job’s friends argued), but often a pedagogical tool—a preventative or purifying discipline designed to lead to a deeper awareness of sin, sincere repentance, and ultimately, a redemptive outcome of restoration and a closer walk with God (vv. 28-30). This particular verse, therefore, represents the culmination of this redemptive process from the human perspective: honest confession following divine intervention.

Historically, in the Ancient Near East, suffering was frequently linked directly to sin and divine punishment. Job's friends largely adhered to this traditional retributive justice. Elihu offers a nuanced theological position: while acknowledging suffering as a consequence of sin, he importantly highlights its potential as a refining and corrective instrument by a loving God, seeking to prevent ultimate destruction and to bring about true repentance and restoration rather than simply punish. This nuanced view sets Elihu apart from Job's friends and subtly counters Job's perception of being unjustly afflicted by a distant deity.

Job 33 27 Word analysis

• He looks upon men (וְיָשֹׁר֙ עַל־אֲנָשִׁ֜ים - vayasor al-anashim)

  • וְיָשֹׁר֙ (vayasor): From the root יָשַׁר (yashar), which fundamentally means "to be straight" or "upright." In the Hiphil stem, as used here, it signifies "to look carefully," "to observe intently," or "to gaze with purpose." It implies a precise, discerning scrutiny, indicating God's comprehensive knowledge and active engagement, rather than mere casual observation.
  • עַל־אֲנָשִׁ֜ים (al-anashim): "upon men" or "upon humanity." This highlights that God's meticulous observation extends to individual human beings, signifying His personal concern and omnipresent awareness of their conduct. It suggests a personal, relational engagement, not just general oversight.

• and if one says (וְאֹמֵ֖ר - v'omer)

  • וְאֹמֵ֖ר (v'omer): "and he says," or "if one says." This verb form introduces a direct speech, signifying the spoken confession. The context implies it is a response elicited by God's earlier corrective interventions, especially through suffering (as described in vv. 19-22). It represents the desired human response when conviction leads to repentance.

• ‘I have sinned (חָטָ֜אתִי - chatati)

  • חָטָ֜אתִי (chatati): From the root חָטָא (chata), "to miss the mark," "to go astray," "to fall short of a standard." This is the foundational biblical term for sin. The first-person common perfect tense emphasizes a completed personal act and an active, definite acknowledgment by the speaker. It signifies not just an error, but a personal responsibility for transgression.

• and perverted what is right (וְעָוֶתִּ֤י יָשָׁר֙ - v'avveti yashar)

  • וְעָוֶתִּ֤י (v'avveti): From the root עָוַת (avat), meaning "to bend," "to twist," "to distort," or "to pervert." This implies a deliberate and active corruption or deviation from a correct standard, going beyond merely "missing the mark." It suggests making crooked what should be straight.
  • יָשָׁר֙ (yashar): "what is straight," "what is upright," "what is right." This is the very standard that the sin has violated, reflecting the same root word as vayasor ("He looks")—creating a poignant contrast. The one who perverts what is straight recognizes this in contrast to God who looks upon with straightness.

• and it profited me nothing (וְלֹא־שָׁ֥וָה לִ֖י - v'lo-shava li)

  • וְלֹא־שָׁ֥וָה (v'lo-shava): Literally, "and not equal" or "not beneficial." From the root שָׁוָה (shava), which means "to be level," "to be equal," or "to be comparable." In this context, with negation, it conveys the idea of something being "of no value," "without profit," or "not worthwhile." It expresses the emptiness and futility of sin.
  • לִ֖י (li): "to me" or "for me." This possessive pronoun further personalizes the realization, emphasizing the individual's profound understanding that their wrongdoing brought no real gain or lasting satisfaction.

Words-group Analysis:

• "He looks upon men, and if one says": This sequence underscores divine initiative. God is not distant or unaware but actively observing humanity. This observation, coupled with God's interventions, brings a person to a point where they may respond through confession. It highlights God's active pursuit of human reconciliation.
• "I have sinned, and perverted what is right": This pairing of verbs signifies a comprehensive and deep confession. "Sinned" (chata) points to an individual act of falling short, while "perverted what is right" (avat yashar) indicates a conscious twisting or corruption of moral uprightness. Together, they articulate a recognition of both personal fault and an active defiance of righteousness. This implies true penitence that delves into the nature of one's actions.
• "and it profited me nothing": This phrase is critical for genuine repentance. It indicates not just regret for consequences, but a realization that the act of sin itself was utterly worthless, devoid of true gain or lasting satisfaction. This recognition of sin's bankruptcy drives a turning away from it, for why pursue what ultimately gives no real profit or blessing? This realization distinguishes mere sorrow over being caught from true, godly grief.

Job 33 27 Bonus section

• This verse describes a full and comprehensive confession. It covers the general act of sin ("I have sinned"), the specific nature of it (perverting what is right), and the introspective understanding of its futility ("it profited me nothing"). Such depth characterizes genuine repentance.
• Elihu's perspective provides an implicit polemic against the simplistic retributive theology of Job's three friends and also addresses Job's self-justifying posture. He offers a gracious alternative where suffering can be a path to salvation and communion with God rather than just punishment.
• The phrase "it profited me nothing" serves as a crucial component of true repentance, similar to Paul's later understanding of the "fruit" of sin (Rom 6:21). Until an individual sees the emptiness and ultimate detriment of sin, true turning may not occur.
• The context of divine discipline (Job 33:19-22) shows that God's intervention, though painful, is always aimed at the individual's good, providing a window of opportunity for this redemptive confession.

Job 33 27 Commentary

Job 33:27 is Elihu's powerful declaration concerning the redemptive purpose of divine affliction. It portrays a deeply personal journey: God, who observes humanity intently, sends suffering or warning to turn a person from a destructive path (as detailed in prior verses). The desired and saving outcome is when that individual responds with a humble confession. This confession is multifaceted: acknowledging "I have sinned" (missing God's mark), admitting to having "perverted what is right" (active moral distortion), and critically, realizing that "it profited me nothing" (understanding the ultimate futility and emptiness of wrongdoing).

This verse profoundly counters Job's insistence on his innocence and his accusation that God acts arbitrarily or unjustly. Elihu argues that God is neither silent nor capricious, but proactively intervenes to correct, guide, and ultimately save. The suffering endured, when rightly apprehended, leads to this pivotal moment of self-awareness and humble admission. Such a confession is not forced under duress but is an authentic turning point, signaling genuine repentance based on a clear-eyed view of sin's destructive nature. Upon this confession, God steps in to grant mercy, restoration, and even a public testimony of His goodness (vv. 28-30). This highlights God's primary desire not for punishment, but for restoration through the pathway of penitence.