With its large geographical element the book of Joshua is not particularly rich in scenes of direct religious value; yet the whole narrative is inspired by a sublime faith in the divine purpose and its sure triumph over every obstacle. In particular, the story of the Gibeonites suggests the permanent obligation of reckoning with God in affairs of national policy, ix. 14, while Gilgal is a reminder of the duty of formally commemorating the beneficent providences of life (iii., iv.). The story of Achan reveals the national bearings of individual conduct and the large and disastrous consequences of individual sin. The valedictory addresses of Joshua are touched by a fine sense of the importance of a grateful and uncompromising fidelity to God. But perhaps the greatest thing in the book is the vision of the heavenly leader encouraging Joshua on the eve of his perilous campaign, v. 13-15, a noble imagination, fitted to remind those who are fighting the battles of the Lord that they are sustained and aided by forces unseen. THE PROPHETIC AND PRIESTLY DOCUMENTS Of the three principal documents, J, E and P, to whose fusion is due the account of Israel's origin and early history contained in the Hexateuch, nothing can be known except by inference; but within certain limits their date and origin may be fixed. In Genesis, J and E alike love to trace the sacred places of the Hebrews to some revelation or incident in the life of the patriarchs. Now from the prominence assigned to Hebron in J, together with the rôle assigned to Judah in the story of Joseph, xxxvii. 26, and the special interest in Judah displayed by Genesis xxxviii., it may be inferred that J originated in Judah; while the special attention paid in E to the sanctuaries of the northern kingdom, such as Shechem and Bethel, is not unreasonably held to imply that E originated in Israel.