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Genesis 26:30
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28 But they said, “We have certainly seen that the Lord ais with you. So we said, ‘Let there now be an oath between us, between you and us; and let us make a1 covenant with you,  
29 that you will do us no harm, since we have not touched you, and since we have done nothing to you but good and have sent you away in peace. aYou are now the blessed of the Lord.’ ”  
30 aSo he made them a feast, and they ate and drank.  
31 Then they arose early in the morning and aswore an oath with one another; and Isaac sent them away, and they departed from him in peace.  
32 It came to pass the same day that Isaac’s servants came and told him about the well which they had dug, and said to him, “We have found water.”
33 So he called it1 Shebah. aTherefore the name of the city is2 Beersheba to this day.  
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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