13So they stationed the forces, the main encampment that was north of the city and its rear guard west of the city, and Joshua went that night into the valley.
In many, if not most of the languages in the Philippines, proper nouns, such as personal names, are tagged with a marker that signals their grammatical role within a sentence. For Tagalog and the Visayan languages , this typically includes si to mark the proper noun as the actor or subject (nominative case), ni to mark the proper noun as an owner (genitive case), and kay to mark the proper noun as as an indirect object, i.e. the one to or toward whom an action is directed (dative case). All of these also have plural forms — sina, nina and kina respectively — and unlike in the biblical languages or in English, the plural form has to be used when only a single proper name is mentioned but implicitly that proper name includes more than just one.
In this verse, where English translates “Joshua (went into the camp),” the Tagalog translation translates “sina Josue” because the context of the text makes clear that Joshua was not going alone. (Source: Kermit Titrud and Steve Quakenbush)
The various Greek, Aramaic, Ge’ez, and Latin and Hebrew terms that are translated as “sea,” “ocean,” or “lake” in English are all translated in Chichewa with one term: nyanja. Malawi, where Chichewa is spoken, has a lot of lakes but does not share a border with the ocean (source: Mawu a Mulungu mu Chichewa Chalero Back Translation). Likewise, in Toposa all the different bodies of water are all called by one term as well: nya-name̥ (source: Schröder 2026, p. 101).
In Malagasy culture, the sea is perceived as sacred because it was a path taken by the ancestors. That is why the Malagasy word for the “sea” is ranomasina, which literally means “the sacred water.” The word masina actually has two different meanings: “salted” and “sacred/holy.” Salt is used for the conservation of some foods, such as meat or fish, that are to be set aside for later use. In this sense, the Malagasy phrase for “Holy Spirit” has the literal meaning of “Salted Spirit.” (Source: Brigitte Rabarijaona in The Bible Translator 2022, p. 103ff.)
“Sea” (or: “ocean”) is translated in Tepeuxila Cuicatec as “water land” and in Xicotepec De Juárez Totonac as “very big lake.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
According to Anne Garber Kompaoré (in Le Sycomore 3/2009, p. 34ff. ), there are 4 ways to identify cardinal directions:
1. celestial bodies, especially the sun and certain stars
2. geographical landmarks, for example a mountain, sea, or river (depending on its position or the direction in which the water flows) etc.
3. climatic phenomena, such as the wind and the direction from which rain comes
4. bodily reference points, especially front, back, left, and right, in relation to celestial bodies or geographical landmarks
Following are examples of how these are practically implemented by various languages: (click or tap here to see the rest of this insight)
Celestial Bodies
East and west are often translated by the rising and the setting of the sun (note that the origin of English and other Indo-European languages is “dawn” for “east” and “evening” [i.e. sun-down] for “west”):
Maan: “where the sun comes up” and “where the sun goes down” (source: Don Slager)
Kankanaey: “from the coming-out of the sun “and “going-away of the sun” (source: Kankanaey back-translation)
Northern Emberá: “from where the sun comes up” and “from where the sun falls” (source: Charles Mortensen)
Ejamat “the side where the sun comes from” and “the side where it sets” (source: David Frank in this blog post )
Tzeltal: “where the sun pours-out” (west) (source: Reiling / Swellengrebel)
Northern Ngbandi: “the sun behind the chief’s house” (east — the chief lives traditionally at the eastern side of the village, therefore he does not get the sunlight into his eyes) and “under the sun” (west)
Northwestern Dinka: “earth behind” (east — the place behind the earth, i.e. the area where the sun rises)
Jula: “salt village” (north — because salt comes from the north, from the Sahara Desert) and “kola village” (south — since kola comes from the coastal region to the south) (source: Garber Kompaoré)
Matumbi: “toward the beach” (East) (the coast is in the eastern direction in Matumbi-speaking areas), “north” and “south” can be defined as above or below another place (Source: Pioneer Bible Translators, project-specific notes in Paratext)
Acoli: “right” (of the local White Nile) (north) and “left” (of the White Nile) (south)
Zande: “interior (dry) land” (east); “place-inside-country” (north / south) — Zande, like a number of other languages, including Matengo and Hehe, traditionally only has three cardinal directions.
Belanda Bor: “lower place” (north) and “higher place” (south)
Turkana: “(up)stream” (north) and (down)stream (south)
Mono (DRC): “water place” (south) (source for this and five above: Mietzner / Pasch)
Climatic Phenomena
Shilluk: “opening westwind” (north) and “opening eastwind” (south)
Swahili used to have six directions. In reducing them to four, kusini and kaskazini which used to refer to south-west and north east respectively (the directions from where the two monsoons blow) have become the terms for “south” and north.” (source for this and one above: Mietzner / Pasch)
Bodily Reference Points
Nuer / Burun: “face” and “sun face” respectively (both: east)
Kalenjin: “eye sun” (east) (this and the one above indicate that the sun is “facing” the spectator from its position in the east:
Shilluk: doesn’t use a fixed position of the speaker, instead it has “eye sun morning” for east and “eye sun evening” for west
Mono (DRC): “foot-sun” (east — the start of the sun’s journey)
Burun: “sun leg” (west — the end of the sun’s journey)
Bari: “back” (north — when people are facing south, north is at their back) (source for this and above: Mietzner / Pasch)
Northern Emberá “the looking [left] hand” (north) and “the real [right] hand” (south) (source: Charles Mortensen)
Morelos Nahuatl: “from above” (north) and “from below” (south) (source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
When all four directions are mentioned, translators tend to avoid listing the four, sometimes verbose terms, and chose solutions like “all directions” (such as in Maan or Manya (source: Don Slager). Yakan has “from the four corners of the earth” (source: Yakan back-translation) and Western Bukidnon Manobo “from the four directions here on the earth” (source: Western Bukidnon Manobo back-translation).
The Hebrew text that gives instructions where to place items in the tabernacle with the help of cardinal directions (north and south) had to be approached in the Bambam translation specific to spacial concepts of that culture. Phil Campbell explains: “There are no words in Bambam for north and south. In Exodus 26:35, God instructs that the table is to be placed on the north side and the lamp on the south side inside the tabernacle. The team wants to use right and left to tell where the lamp and table are located. In many languages we would say that the table is on the right and the lampstand is on the left based on the view of someone entering the tabernacle. However, that is not how Bambam people view it. They view the placement of things and rooms in a building according to the orientation of someone standing inside the building facing the front of the building. So that means the table is on the left side and the lampstand is on the right side.”
Following are a number of back-translations as well as a sample translation for translators of Joshua 8:13:
Kupsabiny: “Most of the people stayed on the north side with the others on guard at the west side. Joshua went in the night to the valley.” (Source: Kupsabiny Back Translation)
Newari: “They put the main army towards the north and, as for the ones in hiding, they put them towards the west. That night, however, Joshua stayed in the valley.” (Source: Newari Back Translation)
Hiligaynon: “So this was the position/arranging of the soldiers: some of the soldiers (were) on the north (side) of the city, and the others (were) on its west (side). That night Josue and-company/[lit. they of Josue] went into the valley.” (Source: Hiligaynon Back Translation)
English: “So those men did that. The main group of soldiers was north of the city, and the others were hiding west of the city. That night Joshua went down into the valley.” (Source: Translation for Translators)
Verse 13 repeats the information in verses 11-12; the main body of troops is north of Ai, and the smaller body (literally “the heel”) is west of the city. New English Bible, following the Septuagint, omits verse 13. At the end of the verse the Masoretic text has “and Joshua went that night into the valley”; some Hebrew manuscripts, however, have the verb “to spend the night,” which is preferable by most translations. Hebrew Old Testament Text Project, however, prefers to follow the Masoretic text, in which case one may translate “Joshua himself returned during the night to the Jordan Valley.”
Quoted with permission from Bratcher, Robert G. and Newman, Barclay M. A Handbook on Joshua. (UBS Helps for Translators). New York: UBS, 1983. For this and other handbooks for translators see here .
So: The Hebrew word that the Berean Standard Bible translates as So introduces the next event in the storyline. Often this word is translated as “and.”
the forces were stationed: The clause the forces were stationed indicates that Joshua and the leaders of Israel arranged the army in their places to attack the soldiers of Ai.
8:13b
with the main camp to the north of the city: It may be clearer to begin a new sentence here. The main group of soldiers was in their camp north of Ai.
and the rear guard to the west of the city: The rear guard refers to the soldiers who hid west of Ai so that they could attack by surprise.
8:13c
And that night Joshua went into the valley: The phrase into the valley refers to the valley mentioned in 8:11c that was between the Israelite camp and the town of Ai. Joshua may have gone down into the valley so that he would know the best way to conduct the battle the next morning.
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