כִּ֣י יְדַעְתִּ֗יו לְמַעַן֩ אֲשֶׁ֨ר יְצַוֶּ֜ה אֶת־בָּנָ֤יו וְאֶת־בֵּיתֹו֙ אַחֲרָ֔יו וְשָֽׁמְרוּ֙ דֶּ֣רֶךְ יְהוָ֔ה לַעֲשֹׂ֥ות צְדָקָ֖ה וּמִשְׁפָּ֑ט לְמַ֗עַן הָבִ֤יא יְהוָה֙ עַל־אַבְרָהָ֔ם אֵ֥ת אֲשֶׁר־דִּבֶּ֖ר עָלָֽיו׃
In one of the most intimate moments of divine reflection, God speaks not only about Abraham but to Himself — or perhaps to the heavenly court. In Bereishit 18:19, He declares:
כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו
“For I have known him, because he will command his sons and his household after him.”
This verse does more than affirm Abraham’s righteousness — it defines the very purpose of divine election through a grammatical structure that is both precise and profound. At its center lies a purpose clause introduced by לְמַעַן, which binds God’s knowledge of Abraham to His plan for Israel’s future.
We will explore how this single syntactic unit reveals that knowing in Biblical Hebrew is not merely intellectual — it is relational, covenantal, and directive.
“For I Have Known Him” — Knowledge as Divine Election
The verse begins with a declaration of intimacy:
כִּי יְדַעְתִּיו
“For I have known him.”
The verb יְדַעְתִּיו comes from the root י-ד-ע — “to know” — in the Qal perfect, 1cs, meaning “I have known,” or “I do know.” But this is not mere cognitive awareness; it is covenantal recognition. In Biblical Hebrew, the verb yada‘ often carries the connotation of chosen relationship — especially when used of God.
| Word | Root | Form | Literal Translation | Grammatical Notes |
|---|---|---|---|---|
| יְדַעְתִּיו | י-ד-ע | Qal perfect, 1cs + 3ms suffix | “I have known him” | Indicates relational knowledge, not just awareness. |
This use of יָדַע echoes other covenantal texts where God’s “knowledge” implies selection and responsibility:
- יְדַעְתִּיךָ בְּשֵׁם – “I have called you by name” (Shemot 33:17)
- יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה – “I have known him so that he may command” (this verse)
In each case, knowledge is not passive — it is performative. To be known by God is to be entrusted with mission.
“So That He May Command” — The Purpose Clause That Defines Legacy
Following the declaration of divine knowledge is the reason for it:
לְמַעַן אֲשֶׁר יְצַוֶּה אֶת בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו
“In order that he may command his children and his household after him.”
This is a classic purpose clause introduced by לְמַעַן אֲשֶׁר — literally, “for the sake of [the fact] that he will command…” It is not enough that God knows Abraham; God has chosen him precisely for what he will do next: teach his descendants to walk in the way of the Lord.
| Word | Root | Form | Literal Translation | Grammatical Notes |
|---|---|---|---|---|
| יְצַוֶּה | צ-ו-ה | Qal imperfect, 3ms | “He will command” | Used here in a purpose clause — expresses ongoing moral responsibility. |
Note the shift from past tense (יְדַעְתִּיו) to future (יְצַוֶּה). This reflects a theological truth: God elects not only for the present, but for the shaping of generations. Abraham is chosen not for his faith alone, but for his role in transmitting it.
“His Children and His Household After Him” — A Chain of Moral Transmission
The phrase אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו — “his sons and his household after him” — adds another layer of meaning. It is not only Abraham who must keep the way of the Lord — it is those who come after him.
Note the syntax:
- אֶת־בָּנָיו – direct object marker + noun, plural
- וְאֶת־בֵּיתוֹ – conjunction + direct object + singular noun
- אַחֲרָיו – preposition + pronoun, meaning “after him”
This triad — children, household, future — forms a moral chain: Abraham’s legacy is not his wealth or even his faith, but his ability to instill righteousness in those who follow. And the grammar makes this clear: what God sees in Abraham is not just belief, but instruction.
| Phrase | Meaning | Grammatical Function |
|---|---|---|
| בָּנָיו | “His sons” | Direct object, m.pl. |
| בֵּיתוֹ | “His household” | Direct object, m.s. |
| אַחֲרָיו | “After him” | Temporal modifier, indicating continuity |
Together, they form a comprehensive vision of covenant: it is not only personal, but familial. Not only spiritual, but practical. Not only lived, but taught.
“To Keep the Way of the Lord” — A Verbless Goal
The next line reads:
וְשָֽׁמְרוּ דֶּרֶךְ יְהוָה לַעֲשֹׂות צְדָקָה וּמִשְׁפָּט
“And they will keep the way of the Lord to do righteousness and justice.”
Here, the verb וְשָֽׁמְרוּ (“and they will keep”) refers back to Abraham’s descendants. But note the infinitive construction that follows: לַעֲשֹׂות (“to do”) — it creates a final clause that defines the goal of keeping the way of the Lord.
| Word | Root | Form | Literal Translation | Grammatical Notes |
|---|---|---|---|---|
| לַעֲשֹׂות | ע-שׂ-ה | Infinitive absolute, Qal | “To do” | Used with finite verb to express purpose or result. |
The phrase לַעֲשֹׂות צְדָקָה וּמִשְׁפָּט — “to do righteousness and justice” — is not abstract morality. It is active fidelity to the ethical demands of the covenant. And it is framed not as an option, but as the very purpose for which Abraham was chosen.
“That the Lord May Bring Upon Abraham” — The Final Clause That Closes the Circle
The final part of the verse reads:
לְמַ֗עַן הָבִ֤יא יְהוָה֙ עַל־אַבְרָהָ֔ם אֵ֥ת אֲשֶׁר־דִּבֶּ֖ר עָלָֽיו
“In order that the Lord may bring upon Abraham what He spoke concerning him.”
This closing clause loops back to the beginning: God chose Abraham, gave him commandments, and now promises to fulfill His word on account of that choice. The verb הָבִיא — “to bring” — is used here in the sense of fulfilling a promise, and its placement at the end gives the entire sentence a ring-like structure — a linguistic circle that confirms divine faithfulness.
| Word | Root | Form | Literal Translation | Grammatical Notes |
|---|---|---|---|---|
| הָבִיא | ב-י-א | Hiphil imperfect, 3ms | “He will bring” | Used with על to indicate fulfillment of divine promise. |
This final line completes the theological arc: God chooses, commands, and then fulfills. Not because Abraham deserves it, but because God is faithful to His own word. And once again, the grammar reinforces the truth: the fulfillment of promise is tied directly to the performance of righteousness.
The Word That Elects and Commands
In Bereishit 18:19, language becomes the foundation of destiny. The verb יְדַעְתִּיו — “I have known him” — sets the stage for divine election. The purpose clause לְמַעַן אֲשֶׁר — “in order that” — defines the nature of that election: not privilege, but responsibility. And the final הָבִיא — “bring upon” — seals the cycle: God’s word does not return empty.
This verse teaches us that in Biblical Hebrew, knowing is not passive — it is performative. And being chosen is not status — it is stewardship. Through these carefully constructed clauses, the text reveals that the heart of the Abrahamic covenant is not land or lineage alone, but ethics and education — passed down through generations, commanded by the father, kept by the house.
In the end, this is more than a statement about Abraham. It is a blueprint for every generation: to be known by God is to be entrusted with His word — and to be entrusted with His word is to be responsible for teaching it.