Another scholar writes, "By writing about Abraham, Kierkegaard can perform a pantomime of walking along the patriarch's path, but he will remain incapable of the leap of faith that was necessary to accomplish the sacrifice. The poet can attain to the movement of infinite resignation, performed by tragic heroes such as Agamemnon who sacrificed his daughter to placate the gods, but this gesture will forever remain only a surrogate of Abraham's absolute faith. Abraham believed by virtue of the absurd, whereby the impossible will happen and all human calculation is abandoned. The commentator strains to approximate the knight's gesture of the absurd, yet lacking faith, he is forbidden to effectuate the transcendent leap. In his necessary reliance on the mediation of concepts to tell the story, the exegete cannot aspire to the uniqueness of Abraham's condition. Versions two and four of Kierkegaard's account state explicitly that, in contradistinction to the biblical model, the imagined Abraham returns home. The patriarch from the Book of Genesis does not even glimpse back towards home but moves on to live in a foreign land. When he settles in Beersheba and buys a burial plot there, he avows: "I am a stranger and a sojourner with you". (Genesis 23.4) He renounces all of his possessions, his family and neighbours, and, sustained by faith, he never mourns his loss. As Kierkegaard remarks, were he merely human, he would weep and long for what he had left behind."