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Genesis 32:9
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7 So Jacob was greatly afraid and adistressed; and he divided the people that were with him, and the flocks and herds and camels, into two companies.  
8 And he said, “If Esau comes to the one company and1 attacks it, then the other company which is left will escape.”  
9 aThen Jacob said, b“O God of my father Abraham and God of my father Isaac, the Lord cwho said to me, ‘Return to your country and to your family, and I will deal well with you’:  
10 I am not worthy of the least of all the amercies and of all the truth which You have shown Your servant; for I crossed over this Jordan with bmy staff, and now I have become two companies.  
11 aDeliver me, I pray, from the hand of my brother, from the hand of Esau; for I fear him, lest he come and1 attack me and bthe mother with the children.  
12 For aYou said, ‘I will surely treat you well, and make your descendants as the bsand of the sea, which cannot be numbered for multitude.’ ”  
13 So he lodged there that same night, and took what1 came to his hand as aa present for Esau his brother:  
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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