King James Version

What Does Jeremiah 36:3 Mean?

Jeremiah 36:3 in the King James Version says “It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man... — study this verse from Jeremiah chapter 36 with commentary, cross-references, and original Hebrew word analysis.

It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their sin.

Jeremiah 36:3 · KJV


Context

1

And it came to pass in the fourth year of Jehoiakim the son of Josiah king of Judah, that this word came unto Jeremiah from the LORD, saying,

2

Take thee a roll of a book, and write therein all the words that I have spoken unto thee against Israel, and against Judah, and against all the nations, from the day I spake unto thee, from the days of Josiah, even unto this day.

3

It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their sin.

4

Then Jeremiah called Baruch the son of Neriah: and Baruch wrote from the mouth of Jeremiah all the words of the LORD, which he had spoken unto him, upon a roll of a book.

5

And Jeremiah commanded Baruch, saying, I am shut up; I cannot go into the house of the LORD:


Commentary

KJV Study Commentary
It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their sin. This verse reveals God's redemptive heart even in pronouncing judgment. The phrase "it may be" (ulay, אוּלַי) doesn't indicate divine uncertainty but rather expresses God's genuine desire for repentance and His respect for human moral agency. God's judgments are never arbitrary but always redemptive in purpose—seeking to turn people from destruction to restoration.

The Hebrew shuvu (שֻׁבוּ, "return") is the key Old Testament word for repentance, meaning to turn around, to reverse direction. It's not mere regret but active turning from "evil way" (derek ra'ah) back to God's covenant path. The promise "that I may forgive" (v'salachti, וְסָלַחְתִּי) reveals God's eagerness to pardon. Divine forgiveness isn't reluctant or conditional on our merit but flows from God's gracious character when we genuinely repent.

Theologically, this passage affirms several crucial truths: (1) God warns before He judges, giving opportunity for repentance; (2) genuine repentance involves turning from sin, not just feeling sorry; (3) God desires mercy, not judgment (Ezekiel 33:11); (4) divine forgiveness is comprehensive—"iniquity and sin" covers all forms of rebellion. This points forward to Christ, through whom God's desire to forgive finds ultimate expression in the gospel (Acts 3:19; 1 John 1:9).

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Historical & Cultural Context

This event occurred in 605/604 BC during the fourth year of Jehoiakim's reign. Jeremiah had prophesied for 23 years (since Josiah's 13th year, 627 BC), warning Judah to repent and avoid Babylonian judgment. Despite King Josiah's earlier reforms, his successors led Judah back into idolatry and injustice. Babylon had recently defeated Egypt at Carchemish (605 BC), establishing Nebuchadnezzar's dominance and making Judah a vassal state.

God commanded Jeremiah to write all his prophecies on a scroll, making them portable and preservable. Since Jeremiah was "shut up" (possibly banned from the temple or under house arrest), his scribe Baruch read the scroll publicly during a fast day. The scroll's reading before officials and eventually King Jehoiakim created a moment of decision for the nation.

Jehoiakim's response was telling: he burned the scroll section by section, showing contempt for God's word. This contrasts dramatically with his father Josiah, who tore his clothes in repentance when hearing God's word (2 Kings 22:11). The burning of God's word symbolized rejection of God Himself. God then commanded Jeremiah to rewrite the scroll with additional judgments. Jehoiakim died in disgrace (probably 598 BC), and Jerusalem fell to Babylon in 586 BC, fulfilling these prophecies.

Reflection Questions

  1. What does God's use of "it may be" reveal about His heart toward sinners and His respect for human moral agency?
  2. How does this verse demonstrate that God's purpose in warning of judgment is redemptive rather than punitive?
  3. What is the relationship between hearing God's word, repenting from evil ways, and receiving divine forgiveness?
  4. How does Jehoiakim's rejection of God's word contrast with proper response to divine warning, and what are the consequences of each?
  5. In what ways does this passage point forward to the gospel message of repentance and forgiveness through Christ?

Original Language Analysis

Hebrew · 20 words
אוּלַ֤י1 of 20
H194

if not; hence perhaps

יִשְׁמְעוּ֙2 of 20

will hear

H8085

to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)

בֵּ֣ית3 of 20

It may be that the house

H1004

a house (in the greatest variation of applications, especially family, etc.)

יְהוּדָ֔ה4 of 20

of Judah

H3063

jehudah (or judah), the name of five israelites; also of the tribe descended from the first, and of its territory

אֵ֚ת5 of 20
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

כָּל6 of 20
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

הָרָעָ֔ה7 of 20

all the evil

H7451

bad or (as noun) evil (natural or moral)

אֲשֶׁ֛ר8 of 20
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

אָנֹכִ֥י9 of 20
H595

i

חֹשֵׁ֖ב10 of 20

which I purpose

H2803

properly, to plait or interpenetrate, i.e., (literally) to weave or (generally) to fabricate; figuratively, to plot or contrive (usually in a maliciou

לַעֲשׂ֣וֹת11 of 20

to do

H6213

to do or make, in the broadest sense and widest application

לָהֶ֑ם12 of 20
H0
לְמַ֣עַן13 of 20
H4616

properly, heed, i.e., purpose; used only adverbially, on account of (as a motive or an aim), teleologically, in order that

יָשׁ֗וּבוּ14 of 20

unto them that they may return

H7725

to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point);

אִ֚ישׁ15 of 20

every man

H376

a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)

מִדַּרְכּ֣וֹ16 of 20

way

H1870

a road (as trodden); figuratively, a course of life or mode of action, often adverb

הָרָעָ֔ה17 of 20

all the evil

H7451

bad or (as noun) evil (natural or moral)

וְסָלַחְתִּ֥י18 of 20

that I may forgive

H5545

to forgive

לַעֲוֺנָ֖ם19 of 20

their iniquity

H5771

perversity, i.e., (moral) evil

וּלְחַטָּאתָֽם׃20 of 20

and their sin

H2403

an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiation; also (concretely) an offender


Study Guide

Historical Context

This verse is found in the book of Jeremiah. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Jeremiah 36:3 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Jeremiah 36:3 from Treasury of Scripture Knowledge

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