At the dramatic, conciliatory meeting between Yaakov and Esav in Parashat Vayishlach, Yaakov implores Esav to accept the gift he had prepared for him. Responding to Esav's initial refusal, Yaakov employs a peculiar expression, one which the commentators debate how to understand: "Please, no; if you would do me this favor, accept from me this gift, for I have seen your face like having seen the face of God, and you have received me favorably" (33:10). We present here several of the interpretations offered by the commentators.
Many writers understood "the face of God" as a reference to the angel with whom Yaakov had wrestled just prior to his reunion with Esav, whom Chazal identify as Esav's heavenly angel. Rashi, for example, explains that Yaakov expresses his sentiment that seeing Esav is as significant to him as the vision of the angel. Yaakov chooses this reference, Rashi explains, to warn his brother that just as he overcame his angel, so can he overcome him should Esav resume hostilities. The Radak explains along these lines, as well.
The Ramban argues, claiming that Yaakov actually compares his reunion with Esav to "seeing God." Yaakov invokes this analogy as part of his plea that Esav accept his gift. Just as the Almighty Himself accepts the offerings of those who come to see Him, so should Esav. Rav Yosef Shaul Nathanson (Divrei Shaul, Mahadura Revi'a) adds a noteworthy insight onto the Ramban's approach. Esav explained his refusal on the basis of "yesh li rav" - that he has plenty and does not need Yaakov's gift. Yaakov therefore reminds his brother that even the Almighty Himself, who is all powerful and owns everything in the universe, willingly accepts the gifts of those who seek His compassion and kindness. Therefore, Esav's fortune should not lead him to turn down Yaakov's gift. The Yismach Moshe explains similarly, adding that we bring offerings to God for our own benefit, rather than for His, as man cannot possibly "benefit" the Almighty. Yaakov thus indicates to Esav that he should accept the gift for Yaakov's benefit. Oddly enough, neither of these two Acharonim note that this interpretation is found already in much earlier writings, in the commentary of the Abarbanel. The Abarbanel also explains the beginning of this verse on the basis of this approach. Yaakov implores Esav, ".. if you would do me this favor, accept from me this gift… " Yaakov stresses that Esav should accept the gift as a favor to Yaakov, rather than for his own needs.
Rav Sa'adya Gaon posits yet a third interpretation of the word "Elokim" (literally, God) in this verse: respected people. Yaakov thus claims that he considers Esav a dignitary; he should therefore accept Yaakov's offering, as those visiting noblemen customarily bring gifts. This appears to be the understanding of Targum Onkelos, who translates here the word, "Elokim" as "ravrevaya," the Aramaic word for dignitaries. The Seforno, as well, adopts this approach.
Masekhet Sofrim (4:5) rules that the word "Elokim" in this verse is "chol," meaning, it does not refer to God and may therefore be pronounced as "elohim." Obviously, this halakhic ruling would accommodate only the first and third approaches. According to the Ramban, the word here in fact does refer to God and must therefore be pronounced, "Elokim.