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Genesis 42:29
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27 But as aone of them opened his sack to give his donkey feed at the encampment, he saw his money; and there it was, in the mouth of his sack.  
28 So he said to his brothers, “My money has been restored, and there it is, in my sack!” Then their hearts1 failed them and they were afraid, saying to one another, “What is this that God has done to us?”  
29 Then they went to Jacob their father in the land of Canaan and told him all that had happened to them, saying:
30 “The man who is lord of the land aspoke roughly to us, and took us for spies of the country.  
31 But we said to him, ‘We are honest men; we are not spies.
32 We are twelve brothers, sons of our father; one is no more, and the youngest is with our father this day in the land of Canaan.’
33 Then the man, the lord of the country, said to us, a‘By this I will know that you are honest men: Leave one of your brothers here with me, take food for the famine of your households, and be gone.  
34 And bring your ayoungest brother to me; so I shall know that you are not spies, but that you are honest men. I will grant your brother to you, and you may btrade in the land.’ ”  
Book Notes:
Jamieson, Fausset, and Brown Book Notes

Genesis

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (II Peter 1:21).

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