And Esau said, I have enough (literally, Here is to me abundance), my brother (it is impossible not to admire the generous and affectionate disposition of Esau); keep that thou hast unto thyself (literally, let be to thee what is to thee, i.e. what belongs to thee).
And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore— פִעִַלּ, because (Gesenius, Rosenmüller, Quarry), or, for this purpose (Keil, Kalisch, Hengetenberg, Lange, Ewald. Vide Genesis 18:5; Genesis 19:8; Genesis 38:26)—I have seen thy face, as though I had seen the face of God,—literally, as a vision of the face of Elohim, in which language Jacob neither uses adulation towards his brother (Tostatius), nor calls him a god in the sense in which heathen potentates are styled deities (Vatablus, Arabic, Chaldee), nor simply uses a superlative expression to indicate the majesty (Menochius) or benevolence (Ainsworth) of Esau's countenance, contended with him at the Jabbok (Bush); but either that he had received from Esau the same friendly welcome that one coming into God's presence would receive from him (Rosenmüller, Keil, Murphy, 'Speaker's Commentary'), or that he had come into Esau's presence with the same feelings of penitence as if he had been coming before God (Kalisch), or that, as he had already seen the face of God and his life was preserved, so now he had seen the face of Esau, and the anticipated destruction had not been inflicted on him (Quarry), either of which accords with the words that follow—and thou wast pleased with me—literally, thou hast graciously received me, the unexpressed thought being, as already I have been favorably accepted by Elohim. Hence Jacob with greater urgency renews his entreaty that Esau would not decline his proffered gift, saying, Take, I pray thee, my blessing (i.e. my present, the word signifying, as in 1 Samuel 25:27; 1 Samuel 30:26; 2 Kings 5:15, a gift by which one seeks to express good will) that is brought to thee;—or, which has been caused to come to thee, adding, as a special reason to induce him to accept—because God hath dealt graciously with me,—Elohim, it has been thought, is used here and in Genesis 33:5 by Jacob instead of Jehovah, either "to avoid reminding Esau of the blessing of Jehovah which had occasioned his absence" (Delitzsch, Keil), or, " because Jehovah was exalted far above the level of Esau's superficial religion" Hengstenberg); but it is just possible that by its employment Jacob only wished to acknowledge the Divine hand in the remarkable prosperity which had attended him in Haran—and because I have enough—literally, there is to me all, i.e. everything I can wish (Murphy), all things as the heir of the promise (Keil). The expression is stronger than that used by Esau (Genesis 33:9), and is regarded by some (Ainsworth) as indicating a more contented spirit than that evinced by Esau. And he urged him. In Eastern countries the acceptance of a gift is equivalent to the striking of a covenant of friendship. If your present be received by your superior yon may rely on his friendship; if it be declined you have everything to fear. It was on this ground that Jacob was so urgent in pressing Esau to accept his present (cf. A. Clarke in loco). And he took it, and so gave Jacob an assurance of his complete reconciliation.