GENESIS
CHAPTER 27
Rebekah guides Jacob in seeking blessings—Jacob is blessed to have dominion and rule over peoples and nations—Esau hates Jacob and plans to slay him—Rebekah fears lest Jacob marry one of the daughters of Heth.
Short Synopsis Of THe Story Here. The time comes to choose a new Patriarch. Isaac is old and is blind. Rebekah overhears Isaac tell Esau to prepare the sacral meal with “savory meat.” Rebekah instructs Jacob to do exactly as she instructs. She puts the priestly robes (the goodly raiment) on her chosen son, and prepares his hands to resemble Esau’s. He enters the tent of his father and knocks a few times. What is wanted? his father asks. I am Esau thy firstborn [His new name]. I have been faithful to all of thy commands. I now seek a blessing from thee. [Jacob takes upon himself a new name, in this case the name of the birthright son.] Jacob is tested for the proper signs, tokens, and phrases. Jacob then embraces his father and receives the Abrahamic Covenant consisting of Priesthood, Posterity, and Inheritance.[ Here we have a story for which we do not have all of the facts; as it would seem on the surface that there was deceit in obtaining the birthright blessings. We know that God operates on principles of righteousness so the taking of such a blessing without the consent of God would be futile. Here are some facts that we can attest to however. 1) Rebekah was given revelation during her pregnancy that Jacob was to be the one who would receive the covenant blessings (Gen 25:22-23). 2) Esau despised his birthright Gen 25:34 3) After the blessing was given to Jacob Isaac confirmed that it did indeed belong to Jacob (Gen 27:33) 4) Esau did not dispute that Jacob had validly obtained the blessing (Gen 27:36) 5) Esau was not living to the standards that would have allowed the blessing to be his any way - hence he had already lost out had the blessing taken away by his own actions and he knew that. 6) Isaac and Jacob are Gods now which would not have been possible with deceit (D&C 133:37). ]
1 AND it came to pass, that when Isaac was old, [ Although he is now 137 years old, he will live another 40 years. The issue of succession in the family is brought to the fore by the observation that “Isaac was old”. ] and his eyes were dim, [ He was blind. Isaac’s loss of vision allowed Rebekah and Jacob to carry out their deception. More importantly, scripture seems to imply that Isaac is also blind in a figurative sense: his “perception of reality about Esau’s worthiness to receive the blessing appears to have been clouded.”. ] so that he could not see, he called Esau his eldest son, [ We have just be taught that Isaac is getting old — for that reason he was apparently anxious to give a father’s blessing to “his eldest son, Esau. Note that under normal circumstances, Esau would have been called the “firstborn,” but scripture studiously avoids using this term since ultimately Jacob, not Esau, will receive the birthright. ] and said unto him, My son: and he said unto him, Behold, here am I.
2 And he said, Behold now, I am old, I know not the day of my death: [ He still had about 63 years left as it turned out. What is the significance of the fact that Jacob says that he does not know when he will die? ]
3 Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison;
4 And make me savoury meat, such as I love, and bring it to me, [ Isaac asks Esau to prepare a meal for him and promises Esau a “deathbed” blessing. Since meat was exchanged as a symbol of ancient covenants (cf. Genesis 15:8-11, 17), the meal Isaac asks for may be symbolic of the fact that a covenant is to be established or passed on. Is it normal for the father to summon only one son for his deathbed blessing? (Compare Genesis 49 and 50:24-25.) ] that I may eat; that my soul may bless thee before I die. [ Why does Isaac say “[so] that my soul may bless thee” rather than simply “so I may bless you”? What do these verses show us about Isaac’s intentions? ]
5 And Rebekah heard [ So I think that the first important part of this story is that Rebekah is the one who tell's Jacob what to do. She does this because she has been specific revelation regarding who is to receive these blessing. Why Rebekah received the revelation and not Isaac, we are not told. But we do know that Rebekah was a righteous woman who received revelation and knew from the beginning that Jacob would be the birthright child and has gone, when her goodhearted husband was about to do the wrong thing, and fixed it. that was God's will. Jacob did nothing wrong. Neither did Rebekah. And those who are saying, "Oh, he was a little shady in the way he gets the birthright," that's not true. Because in chapter 28 when Isaac has his eyes wide open he pronounced the same and additional blessing on Jacob. Isaac gives and confirms the blessing of Abraham upon the head of Jacob himself knowing full well that it's Jacob. And he says, of course in verse 3, "Give thee the blessing of Abraham to thee and thy seed with thee." Okay. And so that's where Isaac, knowing what he's doing, reconfirms that birthright and covenant blessing to Jacob and that before you start with anything else, you got to know, Jacob's a righteous guy, a good guy. And he is the one that the Lord will invest this with. Isaac has simply had one of those moments where he found out as we often do that out wife is right. ] when Isaac spake to Esau his son. [ Is there any significance in the fact that Isaac is referred to as his son and in verse 6 that Jacob is referred to as her son? An important not is found here in the actions of Rebekah. She was the one whom the Lord had instructed that the birthright blessing be stowed upon Jacob; so she righteously goe about fulfilling her command from God. sometimes the Lord uses the woman in the marriage and sometimes the man in order to get them to accomplish their eternal destiny. Similar story can be found with reference to Adam and Eve in the garden of eden. Issac confirms that Jacob is the covenant son in Gen 28:3-4. So there are parts to the story that we do not have. ] And Esau went to the field to hunt for venison, and to bring it.
6 ¶ And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, [ Remember that Rebekah was told who should have the birthright while her two sons were yet in the womb see Gen 25:23. So Rebekah hears that and she immediately thinks he's going to give the blessing and maybe the one that she was told in the revelation should go to Jacob. That's her interpretation and she runs and gets Jacob. Now we do not know if Rebekah has told Isaac of her visitation and that Jacob is to receive the birthright. We do not know if Jacob has been told that he should receive the birthright blessing either. ] saying,
7 Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death.
8 Now therefore, my son, obey my voice [ Rebekah is speaking. Here is how the story will go: Rebekah has the “goodly raiment” (priesthood garments) in her closet and she puts them on her son. She explains to Jacob the questions that will be asked, and tells him the key words, signs, and tokens that will need to be repeated to Jacob for his blessing and endowment. She then presents Jacob to Isaac for the necessary ordinances, thus fulfilling her role as the matriarch. Here the given name of the first born is given to the patriarch as a key word to legitimize the blessing. The act of Jacob taking upon himself a new name, even the name of the first born (Esau) may be in response to the command of Rebekah that Jacob "obey" her voice. Jacob knocks on Isaac’s door: (Knock, Knock, Knock) Isaac asks, “Who is there?” Jacob says, “I am Esau [his new name], thy firstborn.” What is wanted?” Jacob responds, “I have been true and faithful in all things, and I have come seeking my blessing from your hand.” Jacob invites him in, and then tests him to see if he is wearing the proper garments of the Holy Priesthood: “Come here that I might feel thee and touch thee,” says Isaac. And then he says: “Come here that I might smell thee,” and he embraces his son, and then pronounces the Abrahamic Covenant upon him. That covenant given to Jacob is the same covenant Abraham received, that of Priesthood, Posterity and Inheritance. Rebekah, like Eve, and Isaac, like Adam, prepared their children to receive the eternal covenants and ordinances necessary for their salvation and their exaltation, each working together for the benefit of their posterity, but with duties that were divided. ] according to that which I command thee. [ This would not have been a common practice in their culture; he was old enough that she would not normally command him anything. ]
9 Go now to the flock, [ Rebekah tells Jacob go get a couple of kids from our flock and slay them and I will make a stew. ] and fetch me from thence two good kids of the goats; and I will make them savoury meat for thy father, such as he loveth:
10 And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death. [ Jacob can see some flaws right away with his mothers plan, and spells them out. ]
11 And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man: [ So even though Dad is blind he will touch me and recognize that I m not Esau. ]
12 My father peradventure will feel me, and I shall seem to him as a deceiver; [ What should be realized, however, is that for a second time, Jacob’s deception is designed to secure Esau’s blessing through his own efforts rather than through patience in God’s promises to him, conditioned on his faithfulness. To his mother, Jacob admits that his actions may reveal him to his father as a “deceiver,” and he “seems to be more concerned with the consequences of detection than with the morality of the act.”. Is this justification? Is this inspiration? Is this administering and helping where her husband might be not being as strong as he typically would be? Is this helping to enable him to do what is the right thing to do? ] and I shall bring a curse upon me, and not a blessing.
13 And his mother said unto him, Upon me be thy curse, my son: only obey my voice, and go fetch me them. [ Rebekah states that she will be the one to take the responsibility if things do not work out. So Jacob is being obedient to his mother. ]
14 And he went, and fetched, and brought them to his mother: and his mother made savoury meat, such as his father loved.
15 And Rebekah took goodly raiment of her eldest son Esau, [ "goodly raiment" or Godly raiment - it has a history all the way back to Adam. If the Book Of Jasher is correct this is the garment of Adam/Noah that Esau took from Nimrod when he killed Nimrod. (Jasher 27:10-12) Early Jewish from the midrash, suggests that Esau's wonderful garments, as they were translated, goodly garments were the high priestly raiment or (priesthood garments) in which God had clothed Adam, which had been handed down to Noah, Shem, Abraham, Isaac, and finally to Esau as Isaac's first born. Notably, in light of traditions that speak of Esau’s envy of Nimrod’s purloined priesthood garments as mentioned above, some Jewish sources portray Rebekah as dressing Jacob in Adam’s “wonderful garments,” the high-priestly raiment” (L. Ginzberg, Legends, 1:332). When Isaac smells of Jacob (Genesis 27:27), he is said to have “discerned the fragrance of paradise” (ibid., 1:334). (See also J. A. Tvedtnes, Clothing, p. 657; S. D. Ricks, Garment, pp. 710-713, 730). ] which were with her in the house, and put them upon Jacob her younger son:
16 And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:
[ To make him feel hairy like Esau. ]
17 And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob.
18 ¶ And he came unto his father, and said, My father: [ Immediately after hearing the first word out of Jacob’s mouth — “My father” — Isaac questions his identity. Heightening the dramatic tension. ” ] and he said, Here am I; who art thou, my son?
19 And Jacob said unto his father, I am Esau thy firstborn; [ Deception number one - he says he is Esau. ] I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me.
20 And Isaac said unto his son, How is it that thou hast found it so quickly, my son? [ Isaac then wonders how the venison was obtained “so quickly. This further demonstrates that Isaac is unsure about all of this. ] And he said, Because the LORD thy God brought it to me. [ Jacob brazenly invokes God’s name in an outright lie, saying that “the Lord God brought [the venison] to [him]. ]
21 And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, [ Despite his age and blindness, Isaac seems to suspect that something is not right. “Deprived of his eyesight, Isaac summons to his aid the remaining senses of hearing, touch, taste and smell.” ] my son, whether thou be my very son Esau or not.
22 And Jacob went near unto Isaac his father; and he felt him, and said, The voice is Jacob’s voice, but the hands are the hands of Esau.
23 And he discerned him not, because his hands were hairy, as his brother Esau’s hands: so he blessed him. [ Deception number two. Through the touch and smell of Jacob’s clothing and the taste of the meat, Isaac seems convinced at last and bestows the blessing. Again from Jewish midrash we are taught that the godly garments, which God had clothed Adam, which had been handed down to Noah, Shem, Abraham, Isaac, and finally to Esau as Isaac's first born were made of an animal skin." It's an animal. It's hairy and it symbolizes Christ. It symbolizes his life and sacrifice. And remember there was a covering that Noah had that his sons were jealous of. We don't know a whole lot that's going on there. Remember it is Joseph, the covenant son that's going to get... We translate it coat of many colors, but in Hebrew you don't know what it is. It's something. Original Hebrew of that passage, "pargud mesuyyar is a paraphrase of passim, which accordingly is not to be translated 'a coat of many colors,' but 'an upper garment in which figures are woven.'" We don't know this coat. It is a covering. Okay. Now stay with me here. In Zechariah 13:4, the Prophet Zechariah... I know we don't usually quote that, but warns against false people who are playing false prophets because they wear a rough garment with the intent to deceive. Was that a way you recognized a representative of the Lord? Elijah had such a rough garment. Remember Christ in the sermon on the mount. He said to beware of false prophets because they are wolves in sheep's clothing. Was this by some chance the very same garment that Adam was given before he was driven from Eden? There is something about this royal or goodly or wonderful raiment and the Rabbis connected it with what Adam and Eve had been given. ]
25 And he said, Bring it near to me, and I will eat of my son’s venison, that my soul may bless thee. And he brought it near to him, and he did eat: and he brought him wine, and he drank.
27 And he came near, and kissed him: and he smelled the smell of his raiment, [ This goodly garment that was on him was the smell of the garden of Eden, it has retained it from the days of Adam. ] and blessed him, and said, See, the smell of my son is as the smell of a field which the LORD hath blessed: [ The final test is the smell - Isaac is convinved that it is Esau by his smell The tension has mounted and mounted: Isaac thinks he hears Jacob, but he is told it is Esau. But he has returned from the hunt too quickly; . . . . Step-by-step we see Isaac questioning who he is dealing with, and we can imagine Jacob becoming more and more fearful that he will be exposed. Isaac feels his hands and still isn’t reassured. so he asks who he is speaking to and Jacob must lie to him if the ruse is to succeed. Isaac agrees to eat, but still seems hesitant. Finally, Isaac asks for a kiss, the final test. We can imagine how frightened Jacob must have been. But Jacob pulls it off: Isaac is finally convinced by the smell and immediately gives his blessing. Why does this ruse work when there were so many places that it could have gone wrong? We might as ourselves would the Lord ever honor a blessing, especially a blessing of being over his priesthood if it was done by deceit? Can you trick the Lord? Does the Lord stoop to being a trickster? Or is there more to the story here that we just do not know. “ How could Jacob get a different patriarchal blessing through deceit and it be legitimate? We wish we had a more complete account of what really happened. We do not get additional help from the JST in this instance. “ Don't you think that's interesting, of all the JST Joseph Smith Translation? Nothing on this chapter. “ I'll add a comment by Joseph Fielding Smith on the subject of patriarchal blessings. President Smith said,” this is still brother Matthews, “ there is a difference between the words of a blessing and the actual realization and reception of the promises stated in that blessing. The Lord would not have been obligated to fulfill the words of Isaac, if Jacob and Esau didn't get the blessing that each deserved. So an answer to the question, how can Jacob get a legitimate, different patriarchal blessing through deceit? I would answer he can't and he didn't. Could it be that Rebekah is being an instrument in the Lord's hands to get the right thing to happen? Quote from Elder McConkie, “ women are appointed Rebekahlike to be guides and lights in righteousness in the family unit and to engineer and arrange so that things are done in the way that will result in the salvation of more of the father's children. “ Elder McConkie even says, "Oh, that all more women could be more like Rebekah and engineer things. Create an environment where the right blessing could be given.". ]
28 Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine:
29 Let people serve thee, and nations bow down to thee: [ These blessing found in verse 28 and 29 are similar to the blessing given to Jacob by Isaac in the first few verses of Gen 28. Isaac is again blessing Jacob and this time gives a similar blessing, but adds those of the Abrahamic covenant. ] be lord over thy brethren, and let thy mother’s sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee.
30 ¶ And it came to pass, as soon as Isaac had made an end of blessing Jacob, [ Jacob now has the blessing of the firstborn and he has the garment of Adam - all the sacred things are in his possession. This same garment that Jacob will pass on to his son Joseph which is called the coat of many colors. ] and Jacob was yet scarce gone out from the presence of Isaac his father, that Esau his brother came in from his hunting.
31 And he also had made savoury meat, and brought it unto his father, and said unto his father, Let my father arise, and eat of his son’s venison, that thy soul may bless me.
32 And Isaac his father said unto him, Who art thou? [ So it appears as if Isaac is confused. ] And he said, I am thy son, thy firstborn Esau.
33 And Isaac trembled very exceedingly, and said, Who? where is he that hath taken venison, and brought it me, and I have eaten of all before thou camest, and have blessed him? yea, and he shall be blessed. [ Isaac understood that this was to be the case - that the birthright was to belong to Jacob - otherwise he could have just undone it and clamed trickery, but he does not and he later up holds that decision in conversation with Esau. Rebekah knew this from before their birth. See Heb 11:20 "By faith Isaac blessed Jacob and Esau concerning things to come" which means that Isaac was not duped, but rather gave the blessing to the person whom the Lord wanted to have the blessing. When Isaac is giving that blessing, he's not doing it with his physical senses. It's not his sight, it's not his smell, it's not his taste that's telling him about this. He's getting this. He thinks... There's something in here that this could be Esau, but he gives the blessing that the Lord gives to him to give to that son by faith, by the spirit. It's the Lord. Think about it this way, if he were giving a blessing under the direction of the Holy Ghost then the Holy Ghost would have known the deception, as a result the Holy Ghost would have prompted Isaac to give the proper blessing to the one that was receiving the blessing right? Isaac knew that “the blessing he [had] uttered [under the inspiration of heaven was] beyond recall.” So Isaac recognized that the blessing that he gave was under the direction of the Holy Ghost , that it was radified and proper so he could not take it back so to speak. Thus, to Esau, he solemnly reaffirmed the promises of Jacob’s blessing: “yea, and he shall be blessed.” Though the blessing stood, it is important to note that “Rebekah and Jacob’s trouble is for nothing — the deception is not rewarded.” The blessing Jacob received was not the birthright blessing — “it contains no promises of progeny or land.” Later, however, when Rebekah “is forthright about her concerns” — reminding Isaac of her disgust at Esau’s marriages to the Hittite women and expressing her concern about Jacob’s marriage prospects that the birthright blessing is finally given in Gen 28:1-4. ]
34 And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father, Bless me, even me also, O my father. [ What stikes you about this verse? We see the emotion now of Esau - who before seemed emotion less - now he is weeping. What can we learn form this? We don't really appreciate everything that is ours until it has been taken away. Priesthood court as an example. ]
36 And he said, Is not he rightly named Jacob? [ Since his name means subplanter or one who takes the place of another. Then Esau says, is not he rightly named Jacob for he has supplanted me these two times? He took away my birthright and behold now he's taken away my blessing. So that does indicate kind of two separate kind of events here. Isaac does bless Esau and he gives him a great father's blessing right there, but no indication as far as his brother serving him. That order was given to Jacob. ] for he hath supplanted me these two times: he took away my birthright; [ Really Esau willingly sold his birthright to Jacob as it had no value to him; he recognized that in order to receive the promised blessing he would have to be worthy as well they were not free; and he was not willing to make the sacrifice to get them hence they were of no value to Esau anyway. Gen 25:29-34. And now he is pleading to be the victim. But we need to remember that he of his own free will made the decision to trade away his birthright, he married twice outside of the covenant all on his own. ] and, behold, now he hath taken away my blessing. And he said, Hast thou not reserved a blessing for me?
37 And Isaac answered and said unto Esau, Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him: and what shall I do now unto thee, my son? [ So Isaac knows. In my mind, I'm like "Isaac knows he gave the right blessing to Jacob." By the spirit, he definitely knows. Then in Genesis 28:3,4, Isaac confirms the right one got the birthright. ]
38 And Esau said unto his father, Hast thou but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice, and wept.
39 And Isaac his father answered and said unto him, Behold, thy dwelling shall be the fatness [ Best of. ] of the earth, and of the dew of heaven from above;
40 And by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck. [ The story of how Jacob obtained the birthright blessing from Isaac with the help of his mother is a troubling one in many respects. Typically, commentators who do not have access to latter-day scriptures come to one of two conclusions: either they emphasize Esau s unworthiness for the birthright and therefore justify the deception, or else they criticize Jacob s shrewd and crafty nature. A more complete knowledge of gospel principles, however, may pose some additional problems. Can a person deceive a patriarch and get a blessing that belongs to someone else? Was Jacob a deceitful and crafty man? Was Isaac blindly favorable to certain children? Can one be dishonest and still get a valid patriarchal blessing? The following points should be carefully considered: 1. As the record in Genesis now reads, there is little option but to conclude that Rebekah and Jacob deliberately deceived Isaac and that Jacob explicitly lied to his father. Rebekah and Jacob believed the deception was necessary because Isaac obviously favored Esau. Joseph Smith, however, taught that certain errors had crept into the Bible through ignorant translators, careless transcribers, or designing and corrupt priests. TPJS, p. 327. For example, a comparison of the early chapters of Genesis with the fuller accounts revealed to the Prophet (now found in the books of Moses and Abraham) shows how much has been lost. It is possible that the story of Jacob s obtaining the birthright has also lost much or been changed by unbelievers. These changes could then explain the contradictions. 2. Rebekah knew by personal revelation that Jacob was to be the son of the covenant (25:22-23). Jacob reluctantly gave in to his mother s wishes after she told him that she would take the responsibility for what they were about to do. 3. Although the early patriarchs and their wives were great and righteous men and women who eventually were exalted and perfected (D&C 132:37), this fact does not mean that they were perfect in every aspect while in mortality. If the story is correct as found in Genesis, Isaac may have been temporarily shortsighted in favoring Esau. Or Rebekah may have had insufficient faith in the Lord to let him work his will and therefore undertook a plan of her own to ensure that the promised blessings would come to pass. These shortcomings do not lessen thei ater greatness and their eventual perfection. 4. Whatever the explanation for the circumstances surrounding the reception of the blessing, one thing is perfectly clear. Priesthood holders are given the keys to bind and loose on earth and have that action validated in heaven. Once Isaac learned of the deception, he could have revoked the blessing and given it to Esau. Instead, he told Esau, Yea, and he shall be blessed (27:33). Later, when Jacob was preparing to leave for Padan-aram to escape Esau s wrath, Isaac clearly gave him the blessing of Abraham (28:3-4), an additional proof that Jacob received the blessing meant for him and that Isaac confirmed it upon him. Thus, if the Genesis record is correct as it now is, Jacob, like others, received a call and a promise of eventual blessings because of his potential and in spite of his weaknesses. Like anyone, he had then to live worthily in order to obtain the promised blessings. Old Testament Student Manual, p. 85-86. God chose Jacob over Esau while the two were yet in Rebecca's womb and before either, as far as the works of this life are concerned, had earned any preferential status. Why? It is a pure matter of pre-existence. Jacob was coming into the world with greater spiritual capacity than Esau; he was foreordained to a special work; he was elected to serve in a chosen capacity. Then through the lineage of Jacob, God sent those valiant spirits, those noble and great ones, who in his infinite wisdom and foreknowledge he knew would be inclined to serve him. Through Esau came those spirits of lesser valiance and devotion. Hence, in the very nature of things, many of Jacob's seed were righteous in this life, and many of Esau's were wicked, causing Malachi to say in the Lord's name, some fifteen hundred years later, that God loved the house of Jacob and hated the house of Esau. (Mal. 1:2-3.) Bruce R. McConkie, Doctrinal Commentary on the New Testament, Vol 2, How the Law of Election Works. ]
41 ¶ And Esau hated Jacob [ Notice where the hatred is centered - toward Jacob; not toward himself. He was the one who was not living righteously in order to receive the promised blessings; he was the one who sold his birthright for that reason. It was not Jacob who made him do it, and yet his hatred is centered toward someone else - someone else made me do it; someone else is responsible - typical of how satan would have us frame things. ] because of the blessing wherewith his father blessed him: and Esau said in his heart, The days of mourning for my father are at hand; [ Our father will not live much longer. ] then will I slay my brother Jacob.
42 And these words of Esau [ His threatening to kill Jacob after Issac dies. ] her elder son were told to Rebekah: and she sent and called Jacob her younger son, and said unto him, Behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee.
43 Now therefore, my son, obey my voice; and arise, flee thou to Laban my brother to Haran; [ The idea is to send Jacob to live with her brother Laban and give things a chance to cool down. ]
44 And tarry with him a few days, until thy brother’s fury turn away; [ Give Esau a chance to cool down. The few days will end up being 20 years, and when he does return both Isaac and Rebekah are dead already. ]
45 Until thy brother’s anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be deprived also of you both in one day?
46 And Rebekah said to Isaac, I am weary of my life [ I am worried to death. Over what? Well under the law if Esau kills Jacob then he will be hunted down and executed; killing both of her sons. 2) Jacob has yet to choose his wife and as such may still choose to marry a canaanite wife and forefooting his priviledges See beginning of chapter 28. You have to wonder what Rebekah thinks. She has sent Jacob off. What does Esau think? He is there with his Hittite wives and children - would he have felt like a disappointed? ] because of the daughters of Heth: [ See Genesis 28:1 Canaanites. Heth is a Hittite as we see earlier in the table of nations. ] if Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall my life do me? [ Rebekah is looking at thing from a eternal perspective. Rebekah realized that the priesthood blessing just given by Isaac would have no effect and be invalid "if Jacob take a wife of the daughters of Heth." If concern for posterity or temporal inheritance were Rebekah's only reservation, the feeling about the spouse of Jacob would not be a disturbing matter. However, if lineage and the blessings of the priesthood could only come through chosen family lines, then Rebekah could rightly say. Had Jacob married a daughter of Heth, as did Esau, he would not be able to pass the patriarchal priesthood to his posterity, thus losing the birthright and patriarchal authority that Rebekah prepared him for. These are covenant son's and if they marry outside of the covenant what value has my life been. She moved from Haran, left her family to raise covenant son's. So if they marry outside the covenant it is all in vein in her eyes here. ]