Genesis 27:46

KJV

And Rebekah said to Isaac, I am weary of my life because of the daughters of Heth: 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?

KJV (with Strong's)

And Rebekah {H7259} said {H559} to Isaac {H3327}, I am weary {H6973} of my life {H2416} because {H6440} of the daughters {H1323} of Heth {H2845}: if Jacob {H3290} take {H3947} a wife {H802} of the daughters {H1323} of Heth {H2845}, such as these which are of the daughters {H1323} of the land {H776}, what good {H4100} shall my life {H2416} do me?

Complete Jewish Bible

Rivkah said to Yitz'chak, "I'm sick to death of Hitti women! If Ya'akov marries one of the Hitti women, like those who live here, my life won't be worth living."

Berean Standard Bible

Then Rebekah said to Isaac, “I am weary of my life because of these Hittite women. If Jacob takes a Hittite wife from among them, what good is my life?”

American Standard Version

And Rebekah said to Isaac, I am weary of my life because of the daughters of Heth: if Jacob take a wife of the daughters of Heth, such as these, of the daughters of the land, what good shall my life do me?

Commentary

### SUMMARY
In Genesis 27:46, Rebekah expresses profound personal distress and weariness of life to Isaac, citing the prospect of their son Jacob marrying a Canaanite woman, specifically from the "daughters of Heth." This lament, while reflecting a genuine patriarchal concern for lineage purity, primarily functions as a strategic pretext to persuade Isaac to send Jacob away to Paddan-aram, thereby protecting him from Esau's murderous rage and simultaneously ensuring Jacob secures a wife from their extended family, preserving the covenant line.

### CONTEXT
* **Literary Context:** Genesis 27:46 unfolds immediately following a pivotal and tumultuous period in the patriarchal narrative. Jacob, at Rebekah's instigation, has just deceitfully secured the patriarchal blessing from his blind father, Isaac, a blessing intended for Esau ([Genesis 27:1-29](/genesis/27-1-29 "Jacob Deceives Isaac for the Blessing")). This act of deception ignites Esau's intense fury, leading him to vow to kill Jacob once their father Isaac had passed away ([Genesis 27:41](/genesis/27-41 "Esau's Vow to Kill Jacob")). Upon learning of Esau's murderous intent from a trusted source ([Genesis 27:42](/genesis/27-42 "Rebekah Hears of Esau's Plan")), Rebekah, ever protective of her favored son, devises a cunning, albeit manipulative, strategy to ensure Jacob's safety. The verse in question reveals her chosen pretext to Isaac: expressing profound concern about Jacob potentially marrying one of the "daughters of Heth," a term referring to Hittite women, a prominent Canaanite people group. This concern, while genuine in its underlying sentiment, serves as a convenient and persuasive argument to send Jacob away, setting the stage for his journey to Paddan-aram.
* **Historical & Cultural Context:** The aversion to intermarriage with Canaanite women was deeply rooted in the Abrahamic covenant's emphasis on a distinct, set-apart people. Historically, the Canaanites were known for their polytheistic idolatry, including Baal worship, and various morally corrupt practices, such as child sacrifice and cultic prostitution, which were anathema to the nascent monotheistic faith of Abraham's descendants. Esau had already married two Hittite women, Judith and Basemath, which had been a significant source of "grief of mind" and bitterness to Isaac and Rebekah ([Genesis 26:34-35](/genesis/26-34-35 "Esau's Hittite Wives Cause Grief")). This established parental distress provided Rebekah with a culturally acceptable and emotionally resonant reason to propose Jacob's departure. The practice of seeking a spouse from one's own kindred (endogamy) was also a strong cultural norm, ensuring familial continuity, property rights, and the preservation of religious and social traditions, especially for the heir of a patriarchal blessing. Paddan-aram, the destination Rebekah proposes, was the ancestral home of Rebekah's family, offering a suitable pool of eligible women from their own lineage.
* **Key Themes:** This verse contributes significantly to several key themes within Genesis. It powerfully illustrates the theme of **Divine Sovereignty Amidst Human Imperfection**, where God's purposes for the covenant lineage are advanced despite the pervasive deception and familial dysfunction ([Genesis 25-27](/genesis/25-27 "Jacob and Esau's Early Lives and the Blessing")). The narrative also highlights the critical theme of **Lineage and Covenant Purity**, emphasizing the importance of maintaining a distinct people through whom God's promises would be fulfilled, thus underscoring the dangers of intermarriage with pagan cultures ([Exodus 34:16](/exodus/34-16 "Warning Against Intermarriage") and [Deuteronomy 7:3-4](/deuteronomy/7-3-4 "Reasons for Avoiding Intermarriage")). Furthermore, it showcases the recurring motif of **Deception and its Consequences**, as Rebekah's manipulative strategy, while achieving its immediate goal of protecting Jacob, ultimately leads to his long exile and a strained relationship with his family for many years ([Genesis 28:10](/genesis/28-10 "Jacob's Departure from Beersheba")).

### EXPOSITION AND ANALYSIS
Rebekah's statement to Isaac in Genesis 27:46 is a masterclass in layered communication, balancing genuine concern with strategic manipulation to achieve her immediate and long-term goals.

#### Key Word Analysis
* **weary (Hebrew, _qûwts'_):** From H6973, this primitive root signifies "to be (causatively, make) disgusted or anxious; abhor, be distressed, be grieved, loathe, vex, be weary." Rebekah's declaration of being "weary" is far more intense than simple fatigue; it conveys a profound sense of revulsion, a deep emotional aversion, or even being utterly fed up with the prospect she describes. It highlights the depth of her perceived distress, making her plea more impactful to Isaac.
* **life (Hebrew, _chay'_):** From H2416, this word denotes "alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially in the feminine singular and masculine plural) life (or living thing), whether literally or figuratively." By stating she is "weary of my life," Rebekah is expressing that this particular issue (Jacob marrying a Canaanite) is so abhorrent to her that it makes her very existence, her vitality, and her enjoyment of life unbearable. It's an existential complaint, designed to elicit a strong sympathetic response from Isaac.
* **daughters (Hebrew, _bath'_):** From H1323, this term, derived from the root "to build," refers to "a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)." In this context, "daughters of Heth" and "daughters of the land" refer specifically to the women of the indigenous Canaanite peoples, particularly the Hittites. The repetition emphasizes the specific group that is the source of her distress, underscoring their foreignness and the perceived threat they pose to the family's spiritual and cultural integrity.

#### Verse Breakdown
* **"And Rebekah said to Isaac,"**: This opening clause immediately establishes the speaker and the recipient, highlighting a direct, personal communication between wife and husband. The context of their relationship, marked by Isaac's favoritism for Esau and Rebekah's for Jacob, adds a layer of complexity to this dialogue, as Rebekah often acts to influence Isaac.
* **"I am weary of my life because of the daughters of Heth:"**: Rebekah's dramatic declaration of being "weary of my life" (a strong expression of existential distress or loathing) is directly attributed to the "daughters of Heth." This statement taps into a pre-existing source of marital grief for both Isaac and Rebekah, as Esau's Hittite wives had already caused them "grief of mind" ([Genesis 26:34-35](/genesis/26-34-35 "Esau's Hittite Wives")). This provides a plausible and emotionally resonant reason for her distress, masking her true, urgent motive.
* **"if Jacob take a wife of the daughters of Heth, such as these [which are] of the daughters of the land,"**: This conditional clause presents the specific scenario that causes her such anguish: Jacob marrying a Canaanite woman. The repetition and slight variation ("daughters of Heth," "daughters of the land") serve to emphasize the undesirable nature of these women, reinforcing their foreignness and the perceived threat they pose to the covenant lineage. It also subtly reminds Isaac of Esau's problematic marital choices.
* **"what good shall my life do me?"**: This rhetorical question serves as the climax of Rebekah's plea. It is not a genuine inquiry but a powerful expression of despair, implying that life would be meaningless or unbearable if Jacob were to make such a choice. This dramatic flourish is designed to elicit a strong emotional response from Isaac and compel him to act according to her wishes.

#### Literary Devices
Rebekah's speech in this verse employs several potent literary devices. The most prominent is **Rhetorical Question**, "what good shall my life do me?" This is not a question posed for an answer, but a dramatic declaration of profound distress, intended to manipulate Isaac's emotions and compel his agreement. There is also significant **Irony** at play; while Rebekah expresses weariness over a potential future marriage, her immediate, unstated weariness is caused by Esau's murderous intent and the need to protect Jacob. Her stated reason is a **Pretext**, a deceptive justification for sending Jacob away, concealing the true, urgent family crisis. The phrase "daughters of Heth" and "daughters of the land" also functions as **Metonymy**, where a specific group (Hittites) stands in for the broader category of undesirable Canaanite women, emphasizing the cultural and spiritual threat they represent.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 27:46, while depicting human foibles and familial manipulation, deeply underscores God's unwavering commitment to His covenant purposes, even working through imperfect means. Rebekah's profound aversion to Jacob marrying a Canaanite woman reflects a foundational biblical truth: the critical importance of spiritual purity and distinctiveness for God's chosen people. This concern for lineage was not merely ethnic but theological, aimed at preserving the spiritual integrity of the family through whom the Messiah would ultimately come. Despite the deceit involved, Rebekah's actions, driven by a desire to protect Jacob and ensure the covenant line, inadvertently align with God's broader plan to separate His people from the corrupting influences of the surrounding pagan cultures. This passage thus highlights the tension between human agency and divine sovereignty, demonstrating that God can sovereignly achieve His will even amidst human sin and flawed decision-making, ultimately guiding the narrative toward the fulfillment of His promises.

* [Exodus 34:16](/exodus/34-16 "Warning Against Intermarriage")
* [Deuteronomy 7:3-4](/deuteronomy/7-3-4 "Reasons for Avoiding Intermarriage")
* [Joshua 23:12-13](/joshua/23-12-13 "Consequences of Intermarriage")

### REFLECTION AND APPLICATION
Rebekah's desperate plea, born from a complex mix of genuine concern for lineage and strategic deception to protect her favored son, offers profound lessons for believers today. It vividly illustrates the enduring importance of intentionality in marital choices, particularly regarding shared spiritual values and commitment to God's will. Just as intermarriage with the "daughters of Heth" threatened the spiritual integrity of the Abrahamic line, so too can fundamental disunity in belief and purpose become a source of profound "weariness" and spiritual compromise in contemporary marriages and families. Furthermore, this narrative serves as a poignant reminder of the pervasive and often painful consequences of deception, even when undertaken with seemingly good intentions. Rebekah's manipulation, while achieving Jacob's immediate safety, resulted in years of separation and strained family relationships, illustrating that God's purposes are best pursued through integrity and truth. Ultimately, the passage encourages us to trust in God's sovereign plan, recognizing that He can work through our imperfections and flawed circumstances to accomplish His divine purposes, even as we are called to live with integrity, wisdom, and a deep reliance on His guidance in all our choices, especially those that impact our spiritual legacy.

#### Questions for Reflection
* **How do our choices, particularly in relationships, reflect or compromise our spiritual values and commitments?**
* **In what ways might well-intentioned actions, if rooted in deception or manipulation, lead to unintended and painful consequences?**
* **How does this passage encourage us to trust in God's sovereignty even when human circumstances are messy or flawed?**

### FAQ
**Why was intermarriage with the "daughters of Heth" such a significant concern for Rebekah and Isaac?**

Answer: Intermarriage with the "daughters of Heth" (Hittite women, a prominent Canaanite group) was a profound concern for Rebekah and Isaac because it directly threatened the spiritual purity and distinctiveness of the Abrahamic lineage, which was crucial for the fulfillment of God's covenant promises. The Canaanite peoples were deeply entrenched in idolatry, polytheism, and morally corrupt customs, including practices abhorrent to the nascent faith of Abraham's descendants. Such unions were seen as a direct spiritual danger, potentially leading to assimilation into pagan cultures, diluting the family's unique faith, and jeopardizing their role as the vessel through which God's redemptive plan for all nations would unfold ([Genesis 12:3](/genesis/12-3 "God's Promise to Abraham")). Esau's earlier marriages to Hittite women had already caused Isaac and Rebekah "grief of mind" ([Genesis 26:34-35](/genesis/26-34-35 "Esau's Wives Cause Grief")), establishing a precedent for their deep-seated aversion to such unions within the covenant line.

### CHRIST-CENTERED FULFILLMENT
Rebekah's desperate concern for the purity of Jacob's lineage, though rooted in human manipulation and a desire to avoid the "weariness of life" caused by spiritual compromise, profoundly foreshadows the meticulous care God exercised in preserving a holy seed through whom His ultimate redemptive plan would be fulfilled. This careful preservation of a distinct people, free from the corrupting influences of the world, culminates in the person of Jesus Christ, who is the perfect "seed" of Abraham ([Galatians 3:16](/galatians/3-16 "The Seed is Christ")) and the ultimate fulfillment of all God's covenant promises. While Rebekah sought to send Jacob away to secure a pure bride and protect him from Esau's wrath, Christ himself is the one who, through His perfect life and atoning sacrifice, takes away the sin of the world ([John 1:29](/john/1-29 "Jesus, the Lamb of God")) and offers true rest from the weariness of sin and the curse of a fallen world ([Matthew 11:28-30](/matthew/11-28-30 "Come to Me, All Who Are Weary")). He establishes a new covenant people, not by bloodline or human effort, but by faith in Him, drawing all nations into a spiritual family that transcends earthly distinctions and perfectly fulfills God's original intent for humanity, becoming the true Israel of God ([Galatians 6:16](/galatians/6-16 "The Israel of God")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 26:34

¶ And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite:

Genesis 26:35

Which were a grief of mind unto Isaac and to Rebekah.

Genesis 24:3

And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell:

Genesis 28:8

And Esau seeing that the daughters of Canaan pleased not Isaac his father;

Genesis 34:1

¶ And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land.

Genesis 34:2

And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.

Job 14:13

O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me!