Note the last line (under the blank space) which forms the colophon. The colophon generally incorporates the title, the date of writing, and the name of the scribe or owner.
“Wiseman’s theory postulated documentary sources for Genesis although of a completely different nature from those suggested by the adherents of the Graf-Welhausen school. He stressed the strictly Mesopotamian nature of much of the source-material which he had uncovered, and suggested that it had been combined with the Joseph narratives to form the book of Genesis, presumably under the direct influence of Moses. His approach had the distinct advantage of relating the ancient Mesopotamian life-situation, unlike the attempts of the Graf-Welhausen school, and showed that the methods of writing and compilation employed in Genesis were in essential harmony with the processes current among the scribes of ancient Babylonia.”
“Accordingly, the present writer feels justified in following Wiseman in the assertion that Genesis contains in the first thirty-six chapters a series of tablets whose contents were linked together to form a roughly chronological account of primeval and patriarchal life written from the standpoint of a Mesopotamian cultural milieu” (R.K. Harrison, Introduction to the Old Testament, 1969, pp. 63, 64, 548).
If Wiseman is right about the colophons coming at the end of each of the eyewitness’s accounts, it would indicate that the book of Genesis is made up of tablets which were written or owned by an eyewitness to the events described therein. These “family records” would have been eventually compiled by Moses, under the guidance of the Holy Spirit, probably during the Exodus (ca. 1450 B.C.) and should be considered historically reliable.