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Genesis 29:6
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4 And Jacob said to them, “My brethren, where are you from?” And they said, “We are from aHaran.”  
5 Then he said to them, “Do you know aLaban the son of Nahor?” And they said, “We know him.”  
6 So he said to them, a“Is he well?” And they said, “He is well. And look, his daughter Rachel bis coming with the sheep.”  
7 Then he said, “Look, it is still1 high day; it is not time for the cattle to be gathered together. Water the sheep, and go and feed them.”  
8 But they said, “We cannot until all the flocks are gathered together, and they have rolled the stone from the well’s mouth; then we water the sheep.”
9 Now while he was still speaking with them, aRachel came with her father’s sheep, for she was a shepherdess.  
10 And it came to pass, when Jacob saw Rachel the daughter of Laban his mother’s brother, and the sheep of Laban his mother’s brother, that Jacob went near and arolled the stone from the well’s mouth, and watered the flock of Laban his mother’s brother.  
11 Then Jacob akissed Rachel, and lifted up his voice and wept.  
12 And Jacob told Rachel that he was aher father’s relative and that he was Rebekah’s son. bSo she ran and told her father.  
13 Then it came to pass, when Laban heard the report about Jacob his sister’s son, that ahe ran to meet him, and embraced him and kissed him, and brought him to his house. So he told Laban all these things.  
14 And Laban said to him, a“Surely you are my bone and my flesh.” And he stayed with him for a month.  
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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