The book concludes with two farewell speeches, the first (xxiii.) couched in general, the second xxiv. 1-23, in somewhat more particular terms, in which Joshua reminds the people of the goodness of their God, warns them against idolatry and intermarriage with the natives of the land, and urges upon them the peril of compromise and the duty of rendering Jehovah a whole-hearted service. The people solemnly pledge themselves to obedience, xxiv. 23-28. Then Joshua's death and burial are recorded, and past was linked to present in the burial of Joseph's bones (Gen. 1. 25) at last in the promised land, xxiv. 29-33. The documentary sources which lie at the basis of the Pentateuch are present, though in different proportions, in the book of Joshua, and in their main features are easily recognizable. The story of the conquest (i.-xii.) is told by the prophetic document JE, while the geographical section on the distribution of the land (xiii.-xxii.) belongs in the main to the priestly document P. Joshua, in common with Judges, Samuel (in part) and Kings, has also been very plainly subjected to a redaction known to criticism as the Deuteronomic, because its phraseology and point of view are those of Deuteronomy. This redactional element, which, to any one fresh from the study of Deuteronomy, is very easy to detect, is more or less conspicuous in all of the first twelve chapters, but it is especially so in chs. i. and xxiii., and it would be well worth the student's while to read these two chapters very carefully, in order to familiarize himself with the nature of the influence of the Deuteronomic redaction upon the older prophetico-historical material. Very significant, e.g., are such phrases as "the land which Jehovah your God giveth you to possess," i. 11, Deuteronomy xii. 1: equally so is the emphasis upon the law, i. 7, xxiii. 6, and the injunction to "love Jehovah your God," xxiii. 11.