is tending to business elsewhere. Abraham comes to mourn for her. After a while he stands up and speaks to the sons of Heth. He tells them that he is a foreigner in their land and requests that they give him a burial site so that he can bury his dead. The Hittites flatter Abraham, call him a Lord and mighty prince, and say that he can bury his dead in any of their tombs. Abraham doesn't take them up on their offer and instead asks them to contact Ephron the Hittite, the son of Zohar, who lives in Mamre and owns the cave of Machpelah which he is offering to buy for "the full price". Ephron slyly replies that he is prepared to give Abraham the field and the cave within it, knowing that it would not result in Abraham having a permanent claim to it. Abraham politely refuses the offer and insists on paying for the field. Ephron replies that the field is worth four hundred shekels of silver and Abraham agrees to the price without any further bargaining. He then proceeded to bury his dead wife Sarah there. The burial of Sarah is the first account of a burial in the Bible, and Abraham's purchase of Machpelah is the first commercial transaction mentioned. The next burial in the cave is that of Abraham himself, who at the age of 175 years was buried by his sons Isaac and Ishmael. The title deed to the cave was part of the property of Abraham that passed to his son Isaac. The third burial was that of Isaac, by his two sons Esau and Jacob, who died when he was 180 years old. There is no mention of how or when Isaac's wife Rebecca died, but she is included in the list of those that had been buried in Machpelah in Jacob's final words to the children of Israel. Jacob himself died at the age of 147 years. In the final chapter of Genesis, Joseph had his physicians embalm his father Jacob, before they removed him from Egypt to be buried in the cave of the field of Machpelah. When Joseph died in the last verse, he was also embalmed. He was buried much later in Shechem after the children of Israel came into the Promised Land. Extra-biblical parallels In the Ugaritic texts (13th–12th century BCE), three out of the