Genesis 23-24 - Sarah’s Burial and Isaac’s Bride

Audio narration

Genesis 23 and 24 place grief and providence side by side. Sarah is buried in the promised land with costly deliberation, and then a bride is brought to Isaac through prayer, discernment, and willing response. The covenant does not pause at the graveside. It moves forward through mourning, fidelity, and the quiet guidance of God.

Why this passage matters

These chapters matter because they show how faith behaves when the promises of God are not yet fully visible. Abraham owns almost nothing in Canaan, yet he insists on a true burial possession there. That grave becomes a pledge that the promise is real. The search for Rebekah then shows that covenant continuity is not magic. It unfolds through human obedience, wise speech, hospitality, prayer, and a woman’s freely given “I will go.” The Church has long found in these chapters both burial hope and bridal typology.

Route schematic: the bride journey

Genesis 24 is a travel chapter as well as a marriage chapter. Abraham’s servant moves from the promised land back toward the family network in Mesopotamia, prays at the well, receives Rebekah, and brings her to Isaac. The schematic below is not to scale. It follows the order of the text so the reader can see providence unfolding through departure, prayer, consent, return, and reception.

For broader geographic context, the 1838 atlas map below places the patriarch-era journeys inside the visible landscape of Canaan and its neighbors. It is not a modern archaeological reconstruction — it’s an old cartographic document — but it helps the reader see where Hebron, Beersheba, Shechem, and the major routes sit in relation to one another.

Source: Land of Canaan, during the lives of the Patriarchs, from an original drawing by W. Hughes, 1838, National Library of Israel / Eran Laor Cartographic Collection, Wikimedia Commons, public domain, https://commons.wikimedia.org/wiki/File:Land_of_Canaan,_during_the_lives_of_the_Patriarchs_(FL37121927_3898168).jpg

Historical and Scriptural Context

Genesis 23 follows the long arc of Sarah’s life and comes after the near-sacrifice of Isaac in chapter 22. The covenant family now faces death directly. Abraham is still a stranger and sojourner in the land, yet he negotiates publicly for the cave of Machpelah, making the first secure legal claim connected to the promise.

Genesis 24 then turns from burial to succession. Isaac must not be absorbed into the Canaanite environment, nor may he be taken back to Mesopotamia as if the promise of land could be reversed. The unnamed servant, often associated by readers with Abraham’s trusted elder steward, carries out a mission marked by oath, prayer, and close attention to providence. The well scene also fits a wider biblical pattern in which water, encounter, and future household formation belong together.

Abraham mourns and buys Machpelah (Genesis 23:1-16)

¹ And the life of Sarrha was an hundred and twenty-seven years. ² And Sarrha died in the city of Arboc, which is in the valley, this is Chebron in the land of Chanaan; and Abraam came to lament for Sarrha and to mourn. ³ And Abraam stood up from before his dead; and Abraam spoke to the sons of Chet, saying, ⁴ I am a sojourner and a stranger among you, give me therefore possession of a burying-place among you, and I will bury my dead away from me.

⁵ And the sons of Chet answered to Abraam, saying, Not so, Sir, ⁶ but hear us; thou art in the midst of us a king from God; bury thy dead in our choice sepulchres, for not one of us will by any means withhold his sepulchre from thee, so that thou shouldest not bury thy dead there. ⁷ And Abraam rose up and did obeisance to the people of the land, to the sons of Chet. ⁸ And Abraam spoke to them, saying, If ye have it in your mind that I should bury my dead out of my sight, hearken to me, and speak for me to Ephron the son of Saar. ⁹ And let him give me the double cave which he has, which is in a part of his field, let him give it me for the money it is worth for possession of a burying-place among you. ¹⁰ Now Ephron was sitting in the midst of the children of Chet, and Ephron the Chettite answered Abraam and spoke in the hearing of the sons of Chet, and of all who entered the city, saying, ¹¹ Attend to me, my lord, and hear me, I give to thee the field and the cave which is in it; I have given it thee before all my countrymen; bury thy dead. ¹² And Abraam did obeisance before the people of the land. ¹³ And he said in the ears of Ephron before the people of the land, Since thou art on my side, hear me; take the price of the field from me, and I will bury my dead there. ¹⁴ But Ephron answered Abraam, saying, ¹⁵ Nay, my lord, I have heard indeed, the land is worth four hundred silver didrachms, but what can this be between me and thee? nay, do thou bury thy dead. ¹⁶ And Abraam hearkened to Ephron, and Abraam rendered to Ephron the money, which he mentioned in the ears of the sons of Chet, four hundred didrachms of silver approved with merchants.

Sarah dies, and Abraham laments and mourns. Scripture does not rush past grief. The man of promise weeps for his wife. Yet he rises from mourning and acts with dignity before the sons of Heth, identifying himself as a stranger and sojourner while asking for a permanent burial place.

The negotiation over the field and cave is careful and public. Abraham refuses vague generosity and pays the full price. This matters because the burial site becomes a real possession in the land God promised. In a striking paradox, the first secure piece of Canaan that Abraham owns is a tomb. Faith therefore takes hold of the future by honoring the dead in hope.

Burial becomes a confession of promise (Genesis 23:17-20)

¹⁷ And the field of Ephron, which was in Double Cave, which is opposite Mambre, the field and the cave, which was in it, and every tree which was in the field, and whatever is in its borders round about, were made sure ¹⁸ to Abraam for a possession, before the sons of Chet, and all that entered into the city. ¹⁹ After this Abraam buried Sarrha his wife in the Double Cave of the field, which is opposite Mambre, this is Chebron in the land of Chanaan. ²⁰ So the field and the cave which was in it were made sure to Abraam for possession of a burying place, by the sons of Chet.

The close of chapter 23 repeats the legal finality of the transaction. The field, the cave, and the trees are made sure to Abraham for a possession. The repetition is deliberate. Scripture wants the reader to understand that this grave is not incidental.

Burial in the promised land is an act of covenant faith. Abraham does not treat death as the cancellation of promise. He buries Sarah where God swore to give inheritance, thereby confessing that the Lord’s word extends beyond one lifetime.

The oath for Isaac’s bride guards the covenant line (Genesis 24:1-9)

¹ And Abraam was old, advanced in days, and the Lord blessed Abraam in all things.

² And Abraam said to his servant the elder of his house, who had rule over all his possessions, Put thy hand under my thigh, ³ and I will adjure thee by the Lord the God of heaven, and the God of the earth, that thou take not a wife for my son Isaac from the daughters of the Chananites, with whom I dwell, in the midst of them. ⁴ But thou shalt go instead to my country, where I was born, and to my tribe, and thou shalt take from thence a wife for my son Isaac. ⁵ And the servant said to him, Shall I carry back thy son to the land whence thou camest forth, if haply the woman should not be willing to return with me to this land? ⁶ And Abraam said to him, Take heed to thyself that thou carry not my son back thither. ⁷ The Lord the God of heaven, and the God of the earth, who took me out of my father’s house, and out of the land whence I sprang, who spoke to me, and who swore to me, saying, I will give this land to thee and to thy seed, he shall send his angel before thee, and thou shalt take a wife to my son from thence. ⁸ And if the woman should not be willing to come with thee into this land, thou shalt be clear from my oath, only carry not my son thither again. ⁹ And the servant put his hand under the thigh of his master Abraam, and swore to him concerning this matter.

Abraham, now old and blessed in all things, charges his servant to find a wife for Isaac from his own kin rather than from the daughters of the Canaanites. At the same time, he is adamant that Isaac must not be taken back to the old country. The promise must move forward, not backward.

Abraham’s confidence rests in God: the Lord will send His angel before the servant. The mission is therefore practical and spiritual at once. Planning, oath, and confidence in divine guidance all coexist.

Rebekah is revealed through prayer, generosity, and readiness (Genesis 24:10-27)

¹⁰ And the servant took ten camels of his master’s camels, and he took of all the goods of his master with him, and he arose and went into Mesopotamia to the city of Nachor. ¹¹ And he rested his camels without the city by the well of water towards evening, when damsels go forth to draw water.

¹² And he said, O Lord God of my master Abraam, prosper my way before me to day, and deal mercifully with my master Abraam. ¹³ Lo! I stand by the well of water, and the daughters of them that inhabit the city come forth to draw water. ¹⁴ And it shall be, the virgin to whomsoever I shall say, Incline thy water-pot, that I may drink, and she shall say, Drink thou, and I will give thy camels drink, until they shall have done drinking—even this one thou hast prepared for thy servant Isaac, and hereby shall I know that thou hast dealt mercifully with my master Abraam.

¹⁵ And it came to pass before he had done speaking in his mind, that behold, Rebecca the daughter of Bathuel, the son of Melcha, the wife of Nachor, and the same the brother of Abraam, came forth, having a water-pot on her shoulders. ¹⁶ And the virgin was very beautiful in appearance, she was a virgin, a man had not known her; and she went down to the well, and filled her water-pot, and came up. ¹⁷ And the servant ran up to meet her, and said, Give me a little water to drink out of thy pitcher; ¹⁸ and she said, Drink, Sir; and she hasted, and let down the pitcher upon her arm, and gave him to drink, till he ceased drinking. ¹⁹ And she said, I will also draw water for thy camels, till they shall all have drunk. ²⁰ And she hasted, and emptied the water-pot into the trough, and ran to the well to draw again, and drew water for all the camels. ²¹ And the man took great notice of her, and remained silent to know whether the Lord had made his way prosperous or not. ²² And it came to pass when all the camels ceased drinking, that the man took golden ear-rings, each of a drachm weight, and he put two bracelets on her hands, their weight was ten pieces of gold. ²³ And he asked her, and said, Whose daughter art thou? Tell me if there is room for us to lodge with thy father. ²⁴ And she said to him, I am the daughter of Bathuel the son of Melcha, whom she bore to Nachor. ²⁵ And she said to him, We have both straw and much provender, and a place for resting. ²⁶ And the man being well pleased, worshipped the Lord, ²⁷ and said, Blessed be the Lord the God of my master Abraam, who has not suffered his righteousness to fail, nor his truth from my master, and the Lord has brought me prosperously to the house of the brother of my lord.

At the well the servant prays for specific providence. He asks not for spectacle but for a sign that reveals character: the woman who will water both him and the camels. Rebekah’s response displays energy, generosity, and hospitality before she knows who the stranger is.

The servant watches in silence, discerning whether the Lord has prospered his way. This detail is important. Providence does not eliminate attentiveness. Spiritual people still watch, test, and give thanks with sobriety. When the sign is fulfilled, the servant bows and blesses the God of Abraham who has not failed in mercy and truth.

Providence is confirmed through retelling and consent (Genesis 24:28-61)

²⁸ And the damsel ran and reported to the house of her mother according to these words. ²⁹ And Rebecca had a brother whose name was Laban; and Laban ran out to meet the man, to the well. ³⁰ And it came to pass when he saw the ear-rings and the bracelets on the hands of his sister, and when he heard the words of Rebecca his sister, saying, Thus the man spoke to me, that he went to the man, as he stood by the camels at the well. ³¹ And he said to him, Come in hither, thou blessed of the Lord, why standest thou without, whereas I have prepared the house and a place for the camels? ³² And the man entered into the house, and unloaded the camels, and gave the camels straw and provender, and water to wash his feet, and the feet of the men that were with him. ³³ And he set before them loaves to eat; but he said, I will not eat, until I have told my errand. And he said, Speak on.

³⁴ And he said, I am a servant of Abraam; ³⁵ and the Lord has blessed my master greatly, and he is exalted, and he has given him sheep, and calves, and silver, and gold, servants and servant-maids, camels, and asses. ³⁶ And Sarrha my master’s wife bore one son to my master after he had grown old; and he gave him whatever he had. ³⁷ And my master caused me to swear, saying, Thou shalt not take a wife to my son of the daughters of the Chananites, among whom I sojourn in their land. ³⁸ But thou shalt go to the house of my father, and to my tribe, and thou shalt take thence a wife for my son. ³⁹ And I said to my master, Haply the woman will not go with me. ⁴⁰ And he said to me, The Lord God to whom I have been acceptable in his presence, himself shall send out his angel with thee, and shall prosper thy journey, and thou shalt take a wife for my son of my tribe, and of the house of my father. ⁴¹ Then shalt thou be clear from my curse, for whensoever thou shalt have come to my tribe, and they shall not give her to thee, then shalt thou be clear from my oath. ⁴² And having come this day to the well, I said, Lord God of my master Abraam, if thou prosperest my journey on which I am now going, ⁴³ behold, I stand by the well of water, and the daughters of the men of the city come forth to draw water, and it shall be that the damsel to whom I shall say, Give me a little water to drink out of thy pitcher, ⁴⁴ and she shall say to me, Both drink thou, and I will draw water for thy camels, this shall be the wife whom the Lord has prepared for his own servant Isaac; and hereby shall I know that thou hast wrought mercy with my master Abraam. ⁴⁵ And it came to pass before I had done speaking in my mind, straightway Rebecca came forth, having her pitcher on her shoulders; and she went down to the well, and drew water; and I said to her, Give me to drink. ⁴⁶ And she hasted and let down her pitcher on her arm from her head, and said, Drink thou, and I will give thy camels drink; and I drank, and she gave the camels drink. ⁴⁷ And I asked her, and said, Whose daughter art thou? tell me; and she said, I am daughter of Bathuel the son of Nachor, whom Melcha bore to him; and I put on her the ear-rings, and the bracelets on her hands. ⁴⁸ And being well-pleased I worshipped the Lord, and I blessed the Lord the God of my master Abraam, who has prospered me in a true way, so that I should take the daughter of my master’s brother for his son. ⁴⁹ If then ye will deal mercifully and justly with my lord, tell me, and if not, tell me, that I may turn to the right hand or to the left.

⁵⁰ And Laban and Bathuel answered and said, This matter has come forth from the Lord, we shall not be able to answer thee bad or good. ⁵¹ Behold, Rebecca is before thee, take her and go away, and let her be wife to the son of thy master, as the Lord has said. ⁵² And it came to pass when the servant of Abraam heard these words, he bowed himself to the Lord down to the earth. ⁵³ And the servant having brought forth jewels of silver and gold and raiment, gave them to Rebecca, and gave gifts to her brother, and to her mother. ⁵⁴ And both he and the men with him ate and drank and went to sleep. And he arose in the morning and said, Send me away, that I may go to my master. ⁵⁵ And her brethren and her mother said, Let the virgin remain with us about ten days, and after that she shall depart. ⁵⁶ But he said to them, Hinder me not, for the Lord has prospered my journey for me; send me away, that I may depart to my master. ⁵⁷ And they said, Let us call the damsel, and enquire at her mouth. ⁵⁸ And they called Rebecca, and said to her, Wilt thou go with this man? and she said, I will go. ⁵⁹ So they sent forth Rebecca their sister, and her goods, and the servant of Abraam, and his attendants. ⁶⁰ And they blessed Rebecca, and said to her, Thou art our sister; become thou thousands of myriads, and let thy seed possess the cities of their enemies. ⁶¹ And Rebecca rose up and her maidens, and they mounted the camels and went with the man; and the servant having taken up Rebecca, departed.

Much of chapter 24 is a faithful retelling of events inside Rebekah’s household. The repetition slows the narrative and shows the servant’s integrity. He does not manipulate the family. He recounts the Lord’s guidance and places the matter before them.

Laban and Bethuel acknowledge that the matter has come from the Lord. Yet the crucial personal moment still remains. When asked directly, Rebekah says, “I will go.” That sentence deserves real emphasis. The covenant story honors her willing participation.

Isaac receives Rebekah and is comforted (Genesis 24:62-67)

⁶² And Isaac went through the wilderness to the well of the vision, and he dwelt in the land toward the south. ⁶³ And Isaac went forth into the plain toward evening to meditate; and having lifted up his eyes, he saw camels coming. ⁶⁴ And Rebecca lifted up her eyes, and saw Isaac; and she alighted briskly from the camel, ⁶⁵ and said to the servant, Who is that man that walks in the plain to meet us? And the servant said, This is my master; and she took her veil and covered herself. ⁶⁶ And the servant told Isaac all that he had done. ⁶⁷ And Isaac went into the house of his mother, and took Rebecca, and she became his wife, and he loved her; and Isaac was comforted for Sarrha his mother.

The chapter closes quietly. Isaac is in the field toward evening. Rebekah arrives, veils herself, and enters the household. Isaac takes her as wife, loves her, and is comforted after his mother.

This ending matters because it binds together grief and continuation. Sarah’s death is not forgotten, and Rebekah does not replace her mechanically. Rather, through marriage, comfort comes and the line of promise moves ahead.

💎 Gems from the Fathers

St. John Chrysostom’s homily on Hebrews 11:13-16 gives this guide a direct anchor for Sarah’s burial and Abraham’s purchase of Machpelah. Hebrews says the patriarchs died in faith, not having received the promises, and confessed themselves strangers and pilgrims on the earth. Chrysostom presses that into the Christian life: the faithful are not to cling to this world as their final country. Genesis 23 therefore becomes more than a land transaction. It is faithful mourning shaped by resurrection hope. Chrysostom turns this into ascetical teaching: “The first virtue, yea the whole of virtue, is to be a stranger to this world, and a sojourner, and to have nothing in common with things here, but to hang loose from them, as from things strange to us.”¹

The bridal movement of Genesis 24 is best handled with reverent restraint. St. Ambrose’s On Isaac or the Soul is an old Christian witness to reading Isaac imagery in a bridal and contemplative key, and the New Testament gives the sure ecclesial anchor in Ephesians 5: Christ loves the Church as His bride. The guide should therefore let Rebekah’s journey illuminate the Church’s free response to the Bridegroom without forcing every detail into a rigid allegory.

Chrysostom’s preaching on John 1 also helps the typology stay ecclesial rather than sentimental. He describes the Baptist as the friend who points the bride toward the Bridegroom. In Genesis 24, the servant’s mission is not identical to that scene, but it resonates with the same Scriptural pattern: witness, invitation, consent, journey, and being brought to the son.

Christological and ecclesial fulfillment

Isaac is not Christ in a simple or exhaustive sense, yet as the beloved son who now receives a bride after the great crisis of chapter 22, he provides a type that opens toward the greater Bridegroom. Rebekah’s journey to the son, guided by a trusted servant under the providence of God, has long invited ecclesial reading. The Church is gathered, led, and presented to Christ through divine initiative and human response.

The burial of Sarah also has ecclesial significance. Abraham’s purchase confesses that God’s future extends beyond death. The Church buries her departed in hope, not as though the grave were the end, but as those awaiting resurrection. Machpelah thus becomes, in seed form, part of the Bible’s long education in faithful mourning.

Rebekah’s “I will go” also resonates with discipleship. The people of God do not become the bride by coercion. They are summoned, illumined, and brought forth in freedom. In that sense, the chapter speaks not only about ancient marriage customs but about vocation, consent, and the pilgrim movement toward the Son.

Coptic Orthodox liturgical and worship connection

Verified Coptic lectionary placements: Genesis 24:1-9 is read on Wednesday of Holy Pascha, Ninth Hour, as the first Old Testament prophecy. Genesis 23:1-20 and Genesis 24:1-67 also appear in Passion Week burial-site special-service rows connected to women and funeral contexts. The direct Pascha day/hour placement for this guide is Genesis 24:1-9.

This is spiritually fitting. At the Ninth Hour, the Church stands inside the movement toward the Passion while hearing of the servant sent to secure the bride for Isaac. The reading teaches providence, obedience, and covenant continuity as Pascha approaches its center. The burial rows also fit the chapter’s first movement: Abraham mourns Sarah with reverence and hope, and the Church learns to bury the departed as those who still trust God’s promise.

These chapters also naturally support Orthodox reflection on marriage, discernment, and the Church as bride. They speak readily to pastoral teaching on grief, household decisions, and the faithful journey toward covenant fulfillment.

Deeper spiritual insight and teaching emphasis

Genesis 23 and 24 teach patience in two major forms. First, there is patient mourning. Abraham does not deny death, but neither does he let death redefine God’s promise. Second, there is patient providence. The servant prays, watches, speaks truthfully, and waits for the Lord to make the way plain.

These chapters also help the Church teach that ordinary decisions can be spiritually immense. Buying a burial place, asking for water, telling a family what happened, and consenting to a journey may all seem domestic and unremarkable. Yet in Scripture these are the means by which covenant history advances.

Pastoral teaching should also note the dignity of Rebekah’s response. This is not a tale of faceless inevitability. Her hospitality, labor, and consent matter. The chapter allows typology, but it also honors the woman through whom the promise continues.

Glossary

• Machpelah / Double Cave: the burial cave Abraham purchases for Sarah in the land of promise.
• Sons of Heth: the local inhabitants with whom Abraham negotiates the burial property.
• Sojourner and stranger: Abraham’s self-description that underscores both humility and faith.
• Rebekah: the bride brought to Isaac through the servant’s mission.
• Angel before thee: Abraham’s confidence that God will guide the servant’s journey.
• Comforted after his mother: the final note showing how marriage and consolation meet in Isaac’s household.

Spiritual Fruit 🍇

1. Mourn faithfully. Abraham’s grief and action belong together.
2. Treat burial as hope-filled reverence. The grave does not cancel the promise of God.
3. Pray for providence in practical decisions. The servant’s prayer shapes the journey.
4. Value readiness of heart. Rebekah’s generosity and willing response reveal spiritual beauty.
5. Move forward without abandoning memory. Isaac is comforted after Sarah, not by forgetting her.

Teaching Notes

Abraham mourns and buys Machpelah (Genesis 23:1-16)

• Ask: Why does Abraham insist on a burial place in the land he still does not fully possess?
• Emphasize: Machpelah is a concrete confession that the promise is real even before full possession.
• Watch for: Do not treat burial as a disposable detail. In Genesis, bodies, land, memory, and promise belong together.
• Connect: Orthodox burial practice carries this same instinct: the body is honored because hope is embodied.
• Show: Use the bride-journey schematic to place Sarah’s burial and Rebekah’s arrival within one covenant movement.

Rebekah is revealed through prayer, generosity, and readiness (Genesis 24:10-27)

• Ask: How does Genesis 24 teach providence without making people passive?
• Emphasize: The servant prays, watches, speaks truthfully, and seeks consent. Providence works through faithful action.
• Watch for: Do not romanticize the marriage story in a way that erases prayer, hospitality, family responsibility, and consent.
• Connect: Rebekah’s journey prepares the covenant line and gives the Church a sober pattern of discernment.
• Show: Let the route schematic clarify movement and vocation rather than turning the chapter into travel trivia.

Sources

Primary sources

1. Scripture: Genesis 23 and 24 in Brenton’s English Septuagint. Public-domain Brenton edition: https://archive.org/details/septuagintversio00bren
2. Hebrews 11:13-16 for the pilgrim character of the patriarchs and their hope in God’s promise.
3. John 1:29-37; John 11:17-27; Ephesians 5:25-32; Revelation 19:7-9; Revelation 21:2.
4. St. John Chrysostom, Homilies on Hebrews, on Hebrews 11:13-16, for the patriarchs dying in faith and seeking a heavenly country.: https://www.ccel.org/ccel/schaff/npnf114.v.xxx.html
5. St. Ambrose, On Isaac or the Soul, as a bibliographically verified witness to older Christian bridal and contemplative reading of Isaac imagery: https://www.fourthcentury.com/ambrose-on-isaac-and-the-soul/
6. St. John Chrysostom, Homilies on John, on John 1:35-37, for the Bridegroom and witness pattern.

Patristic direct quote anchors

7. St. John Chrysostom, Homilies on Hebrews, Homily XXVIII on Hebrews 11:13-16: https://www.ccel.org/ccel/schaff/npnf114.v.xxviii.html#v.xxviii-p7

Secondary academic sources

8. Gordon J. Wenham, Genesis 16-50.
9. Victor P. Hamilton, The Book of Genesis: Chapters 18-50.
10. Kenneth A. Mathews, Genesis 11:27-50:26.
11. Claus Westermann, Genesis 12-36.

Coptic Orthodox / pastoral sources

12. The Orthodox Study Bible, notes on Genesis 23-24, Hebrews 11, and Ephesians 5.
13. Fr. Tadros Yacoub Malaty, commentary on Genesis, especially on Sarah’s burial, Rebekah, and typological bridal readings.
14. Pope Shenouda III on death in hope, spiritual discernment, and faithful family life.
15. Fr. Bishoy Kamel on providence, purity of heart, and the Church’s journey toward the heavenly Bridegroom.

Public web sources cited

16. CCEL, New Advent Fathers, Tertullian Project, and Fourth Century Christianity for public-domain or bibliographic patristic access.
17. Coptic Orthodox lectionary: Genesis 24:1-9 is identified for Wednesday of Holy Pascha, Ninth Hour; special-service Passion Week burial-site rows include Genesis 23-24.

Visual sources

18. assets/genesis-23-24-rebekah-journey-schematic-lxx.svg: schematic or image used in this guide from the cited Genesis passage or public-domain source; see the inline caption where applicable.

19. W. Hughes, Land of Canaan, during the lives of the Patriarchs, 1838, National Library of Israel / Eran Laor Cartographic Collection, Wikimedia Commons, public domain: https://commons.wikimedia.org/wiki/File:Land_of_Canaan,_during_the_lives_of_the_Patriarchs_(FL37121927_3898168).jpg

Footnotes

1. St. John Chrysostom, Homilies on Hebrews, Homily XXVIII on Hebrews 11:13-16, https://www.ccel.org/ccel/schaff/npnf114.v.xxviii.html. ↩