וַיְדַבְּר֣וּ אֵלָ֗יו אֵ֣ת כָּל־דִּבְרֵ֤י יֹוסֵף֙ אֲשֶׁ֣ר דִּבֶּ֣ר אֲלֵהֶ֔ם וַיַּרְא֙ אֶת־הָ֣עֲגָלֹ֔ות אֲשֶׁר־שָׁלַ֥ח יֹוסֵ֖ף לָשֵׂ֣את אֹתֹ֑ו וַתְּחִ֕י ר֖וּחַ יַעֲקֹ֥ב אֲבִיהֶֽם׃
(Genesis 45:27)
In the emotional crescendo following Joseph’s revelation, Bereishit 45:27 records a moment of profound transformation:
וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם
“And the spirit of their father Jacob revived.”
This verse is more than a narrative turning point — it is a linguistic window into how Biblical Hebrew encodes emotion through syntax. At its heart lies a rare verb — וַתְּחִי — that does not simply describe feeling, but signals renewal, restoration, and even resurrection of hope.
We will explore how this single verb, embedded within a carefully constructed sequence of actions, reveals the deep interplay between language, perception, and inner life in the biblical world.
“And He Saw the Wagons” — A Shift from Words to Signs
The verse begins with a sequence of speech and sight:
וַיְדַבְּרוּ אֵלָיו אֵת כָּל־דִּבְרֵי יוֹסֵף… וַיַּרְא אֶת־הָעֲגָלוֹת
“And they spoke to him all the words of Joseph… and he saw the wagons.”
Note the transition: first comes the spoken word (וַיְדַבְּרוּ), then the visible proof (וַיַּרְא). This dual structure is typical in Biblical Hebrew when truth must be confirmed by both testimony and sign.
| Word | Root | Form | Literal Translation | Grammatical Notes |
|---|---|---|---|---|
| וַיְדַבְּרוּ | ד-ב-ר | Wayyiqtol, Qal plural | “And they spoke” | Used for sequential narrative action. |
| וַיַּרְא | ר-א-ה | Wayyiqtol, Qal singular | “And he saw” | Indicates visual confirmation after verbal report. |
Jacob hears the message of Joseph’s survival — but only when he sees the wagons sent by his son does belief take root. The grammar reflects this movement from hearing to seeing — a progression built into the very fabric of biblical storytelling.
“And His Spirit Revived” — A Verb That Breathes Life Into Emotion
At the center of the verse is a phrase of startling depth:
וַתְּחִי ר֖וּחַ יַעֲקֹ֥ב אֲבִיהֶֽם
“And the spirit of their father Jacob revived.”
The verb וַתְּחִי comes from the root ח-י-ה, meaning “to live,” or “to revive.” In this form — Qal wayyiqtol, 3fs — it is used impersonally: “and (his) spirit lived again.” But what makes this verb so powerful is its rarity in this context. It is not often used of human emotions or psychological states — yet here, it captures the essence of Jacob’s inner revival.
| Word | Root | Form | Literal Translation | Grammatical Notes |
|---|---|---|---|---|
| וַתְּחִי | ח-י-ה | Qal wayyiqtol, 3fs | “And (his) spirit revived” | Impersonal construction — subject is abstract (“spirit”) |
The use of the feminine singular verb וַתְּחִי with the noun רוּחַ (feminine) is grammatically correct, but emotionally charged. It suggests that Jacob’s inner self — his breath, his vitality, his hope — had been dormant, perhaps even dead, until this moment.
This verb appears elsewhere in Tanakh in contexts of divine intervention and miraculous restoration:
- וַתְּחִי נַפְשִׁי – “My soul revived” (Tehillim 119:25)
- כִּי תָמוּתוּ וְהֵמָּה תְחִי – “They die, and they revive” (Iyov 14:14)
In each case, חָיָה is associated with return from death, loss, or despair — making it the perfect word to describe Jacob’s sudden shift from grief to hope.
“The Spirit of Their Father” — A Phrase That Carries Generational Weight
The phrase רוּחַ יַעֲקֹב אֲבִיהֶם — “the spirit of their father Jacob” — is deceptively simple. In Hebrew, רוּחַ can mean “spirit,” “breath,” or “mind,” depending on context. Here, it refers to Jacob’s inner state — his emotional and spiritual condition.
But note the possessive suffix at the end: אֲבִיהֶם — “their father.” Grammatically, this is a third person masculine plural suffix, linking Jacob to his sons — and by extension, to the entire nation. His spirit is not just his own; it belongs to the people who depend on him.
| Word | Root | Form | Literal Translation | Grammatical Notes |
|---|---|---|---|---|
| רוּחַ | ר-וּחַ | Noun, f.s. | “Spirit,” “breath,” “inner self” | Often used metaphorically for emotional state. |
| אֲבִיהֶם | אַב | Noun + 3mp suffix | “Their father” | Establishes Jacob’s role as patriarch of the twelve tribes. |
Thus, when Jacob’s spirit revives, it is not only an individual experience — it is a national one. The revival of the patriarch means the revival of Israel’s destiny. And this is reflected in the very placement of the verb וַתְּחִי at the end of the sentence — a final, decisive statement that caps the narrative arc from sorrow to joy.
From Speech to Sight to Soul: The Threefold Restoration
The verse unfolds in three parts, each marking a stage in Jacob’s recovery:
- וַיְדַבְּרוּ אֵלָיו אֵת כָּל־דִּבְרֵי יוֹסֵף – “And they spoke to him all the words of Joseph”
- וַיַּרְא אֶת־הָעֲגָלוֹת – “And he saw the wagons”
- וַתְּחִי רוּחַ יַעֲקֹב – “And Jacob’s spirit revived”
Each clause builds upon the last. First, the ears receive the message. Then, the eyes confirm it. Finally, the inner self awakens — not just intellectually or emotionally, but spiritually.
This pattern is not accidental. It mirrors the biblical view of knowledge and belief: not through word alone, nor sight alone, but through the union of both — which then stirs the soul.
The Word That Brought Back the Patriarch
In Bereishit 45:27, we witness a moment where language and perception combine to restore not just a man’s hope — but a nation’s future. Through the verb וַתְּחִי, the text tells us that Jacob did not merely hear the news of Joseph’s survival — he felt it deeply, inwardly, spiritually.
This is not just a story about family reunion. It is a linguistic portrayal of how truth reawakens the soul. In the world of Biblical Hebrew, emotions are not abstract. They are embodied in verbs. They are seen in syntax. And they are heard in the rhythm of redemptive language.
And so, this verse reminds us that sometimes, revival is not something you say — it is something you feel, and the grammar of Torah lets us feel it too.