In Garifuna the first person singular pronoun (“I” in English) has two forms. One is used in women’s speech and one in men’s speech. In the Garifuna Bible the form used in men’s speech (au) is typically used, except when it’s clear that a woman’s speech is quoted (for instance in John 4:9) or in Psalms where the women on the translation team insisted that the form used in women’s speech (nuguya) would be used throughout the whole book.
Ronald Ross (in Omanson 2001, p. 375f.) tells the story: “Throughout most of the translation, [the distinctions between the different forms of the pronouns] presented no problem. Whenever the speaker in the text was perceived as a man, the male speech forms were used; and when a woman was speaking, the female speech forms were used. True, the women members of the translation team did object on occasion to the use of the male forms when the author (and narrator) of a book was unknown and the men translators had used the male speech forms as the default. Serious discord arose, however, during the translation of the Psalms because of their highly devotional nature and because throughout the book the psalmist is addressing God. The male translators had, predictably, used the male form to address God, and the male form to refer to the psalmist, even though women speakers of Garifuna never use those forms to address anyone. The women contended that they could not as women read the Psalms meaningfully if God and the psalmist were always addressed as if the readers were men. The men, of course, turned the argument around, claiming that neither could they read the Psalms comfortably if the reader was assumed to be a woman.
“Initially there seemed to be no way out of this impasse. However a solution was found in the ongoing evolution of the language. There is a strong propensity for male speech and female speech to merge in favor of the latter, so the few remaining male forms are gradually dying out. Moreover, male children learn female speech from their mothers and only shift to the male speech forms when they reach adolescence to avoid sounding effeminate. However they use the female form buguya when addressing their parents throughout life. So the women wielded two arguments: First, the general development of the language favored the increasing use of the female forms. Secondly, the female forms are less strange to the men than the male forms are to the women, because the men habitually use them during early childhood and continue to use them to address their parents even in adulthood. Therefore, the female pronominal forms prevailed and were adopted throughout the book of Psalms, though the male forms remained the default forms in the rest of the translation.”
See also female second person singular pronoun in Psalms.
The Hebrew in Proverbs 1:12 that is translated as “let us swallow them alive like Sheol” or similar in English is translated in Mam with the existing metaphor “they will fall into our (eating-) bowl.” (Source: R. Bascom in Omanson 2001, p. 255)
See also may his name die out in the second generation for the same bowl metaphor.
The Hebrew in Isaiah 1:15 that is translated as “your hands are full of blood” in English is translated in K’iche’ as “your hands are covered with blood form killing people.”
Robert Bascom (in Omanson 2001, p. 255) explains: “A difficult metaphor to translate into some languages is ‘your hands are full of blood,’ which refers to God’s rejection of the sacrifices due to the blood covering the hands of the priests. It was not clear to the translators of the K’iche’ Bible in Guatemala what kind of blood this was. Animal blood from the sacrifices? Had the priests been messy, getting blood all over their hands, and thus God had rejected their sacrifices? When the translators were told that this was human blood, the reason for it being on the priests’ hands was still not clear to them. Had they been bandaging wounded people? Again, was there something unclean about this which made God upset with their sacrifices? What made this image more difficult was that it was a play on images even in Hebrew. ‘Hands covered with blood’ is a common enough metaphor for murder in the Bible, but of course the priests would have literally bloody hands from sacrificing. It would be nice to preserve the play on images, but if that is not possible, the best solution is to specify ‘hands covered with blood… from killing people.’”
The Hebrew in Psalm 109:13 that is translated as “may his name die out in the second generation” in English (i.e. may all of his male children and grandchildren die and leave no heir) in translated in Mam with the existing metaphor “may his bowl be overturned.” (Source: R. Bascom in Omanson 2001, p. 255)
See also let us swallow them alive like Sheol for the same bowl metaphor.
The Hebrew of Ezekiel 1:10 is typically translated in English as “Each living creature had four different faces: a human face in front, a lion’s face at the right, a bull’s face at the left, and an eagle’s face at the back.” Tzeltal has no words for left, right, front or back, so translation is “Each living creature had four different faces: on one side of their head they had a human face, on another they had a lion’s face, on another they had a bull’s face and on the last side they had an eagle’s face.” (Source: Ronald Ross in Omanson 2001, p. 361)
The Hebrew and Greek that is translated in English as “Lord your God” or “Lord your God” is translated as “Lord our God” and “Lord our God” in Tzotzil as well as in many other Mayan languages if the speaker is included as one who calls the Lord their God. If the speaker said “your God” in Tzotzil, he or she would refer to the God of the people he or she addresses but would specifically exclude himself or herself. (Source: Robert Bascom in Omanson 2001, p. 254)
See also my God.