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?

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 bereaved of you both in one day?

And his indignation cease, and he forget the things thou hast done to him: afterwards I will send, and bring thee from thence hither. Why shall I be deprived of both my sons in one day?

Till thy brother's anger shall turn away from thee, and he shall forget that which thou hast done to him: then I will send, and bring thee from thence. Why should I be deprived also of you both in one day?

till thy brother's anger turn back from thee, and he hath forgotten that which thou hast done to him, and I have sent and taken thee from thence; why am I bereaved even of you both the same day?'

Till the memory of what you have done to him is past and he is no longer angry: then I will send word for you to come back; are the two of you to be taken from me in one day?

and his indignation ceases, and he forgets the things that you have done to him. After this, I will send for you and bring you from there to here. Why should I be bereaved of both my sons in one day?"

Donec avertatur ira fratris tui a to, et obliviscatur eorum quae fecisti ei: et mittam, et accipiam to inde: utquid orbabor etiam ambobus vobis die una?

Why should I be deprived of you both in one day? Why does Rebekah fear a double privation? for there was no danger that Jacob, endued with a disposition so mild and placid, should rise up against his brother. We see, therefore, that Rebekah concluded that God would be the avenger of the iniquitous murder. Moreover, although God, for a time, might seem to overlook the deed, and to suspend his judgment, it would yet be necessary for him to withdraw from the parricide. Therefore, by this law of nature, Rebekah declares that she should be entirely bereaved; because she would be compelled to dread and to detest him who survived. But if Rebekah anticipated in her mind what the judgment of God would be, and devoted the murderer to destruction, because she was persuaded that wickedness so great would not be unpunished; much less ought we to close our eyes against the manifest chastisements of God. [1]

Footnotes

1 - The French is more diffuse: "Tant plus nous faut -- il appercevoir les fleaux de Dieu qui sont manifestes, et ne faut point ciller les yeux en ne faisant semblant de les voir." So much the more ought we to perceive the scourges of God, which are manifest; and we ought not to wink as pretending not to see them. -- Fr. Tr.

Why should I be deprived also of you both - If Esau should kill Jacob, then the nearest akin to Jacob, who was by the patriarchal law, Genesis 9:6, the avenger of blood, would kill Esau; and both these deaths might possibly take place in the same day. This appears to be the meaning of Rebekah. Those who are ever endeavoring to sanctify the means by the end, are full of perplexity and distress. God will not give his blessing to even a Divine service, if not done in his own way, on principles of truth and righteousness. Rebekah and her son would take the means out of God's hands; they compassed themselves with their own sparks, and warmed themselves with their own fire; and this had they at the hand of God, they lay down in sorrow. God would have brought about his designs in a way consistent with his own perfections; for he had fully determined that the elder should serve the younger, and that the Messiah should spring not from the family of Esau but from that of Jacob; and needed not the cunning craftiness or deceits of men to accomplish his purposes. Yet in his mercy he overruled all these circumstances, and produced good, where things, if left to their own operations and issues, would have produced nothing but evil. However, after this reprehensible transaction, we hear no more of Rebekah. The Holy Spirit mentions her no more, her burial excepted, Genesis 49:31. See note on Genesis 35:8.

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 (n) deprived also of you both in one day?
(n) For the wicked son will kill the godly: and the plague of God will later come on the wicked son.

Until thy brother's anger turn away from thee,.... Which is repeated from the preceding verse, to carry on the connection:
and he forget that which thou hast done to him; in getting the blessing from him; being convinced that Jacob had done him no injury, and that he had no just cause of being angry with him, it being the will of God that he should have the blessing; and besides, having bought the birthright of him, the blessing belonged to him in course; or however would in time forgive and forget what he thought was an injury done him:
then I will send, and fetch thee from thence; send messengers to him that should acquaint him with the disposition of his brother towards him, and, if agreeable, bring him along with them to his mother again; this is said to encourage him to go:
why should I be deprived also of you both in one day? who might either in the quarrel kill one another; or however, as one would be murdered, so the other, the murderer, must die by the hand of the civil magistrate, according to the law in Genesis 9:6; or should he escape justice being done him by men, yet the hand of God would find him; or if obliged to flee and hide himself, it would be as if he was not.

Why should I be deprived of you both?--This refers to the law of Goelism, by which the nearest of kin would be obliged to avenge the death of Jacob upon his brother.

Why should I be deprived of you both? - Not only of the murdered, but of the murderer, who either by the magistrate, or by the immediate hand of God would be sacrificed to justice.