Now therefore, my son, obey my voice;—i.e. be guided by my counsel; a request Rebekah might perhaps feel herself justified in making, not only by her maternal solicitude for Jacob's welfare, but also from the successful issue of Her previous stratagem (vide on Genesis 27:8)—and arise, flee thou—literally, flee for thyself (of.
Genesis 12:1; Numbers 14:11; Amos 7:12)—to Laban my brother to Haran (vide Genesis 11:31; Genesis 14:1-24:29); and tarry with him a few days,—literally, days some. The few days eventually proved to be at least twenty years (vide Genesis 31:38).
It is not probable that Rebekah ever again beheld her favorite son, which was a signal chastisement for her sinful ambition for, and partiality towards, Jacob—until thy brother's fury turn away; until thy brother's anger turn away from thee,—the rage of Esau is here described by two different words, the first of which, חֵמָה, from a root signifying to be warm, suggests the heated and inflamed condition of Esau's soul, while the second, אֲף, from אָנַף, to breathe through the nostrils, depicts the visible manifestations of that internal fire in hard and quick breathing—and he forget that which thou hast done to him,—Rebekah apparently had conveniently become oblivious of her own share in the transaction by which Esau had been wronged.
Then will I send, and fetch thee from thence—which she never did. Man proposes, but God disposes. Why should I be deprived also of you both in one day? I.e. of Jacob by the hand of Esau, and of Esau by the hand of the avenger of blood (Genesis 9:6; cf.
2 Samuel 14:6, 2 Samuel 14:7; Calvin, Keil, Rosenmüller, Kalisch), rather than by his own fratricidal act, which would forever part him from Rebekah (Lange).