“In Papiamentu the most natural order of the collocation ‘father and mother’ is mama i tata (‘mother and father’). This probably reflects the matriarchal or matrilineal nature of the Curaçaon society, and in fact, of the whole region. The mother (grandmother, aunt, great-aunt) plays a pivotal role in the web of family and social relations. Even when both parents are still alive and have a good marriage, the children will usually speak not of ‘my father’s house,’ but always of ‘my mother’s house.’

“When discussing the sensitivities surrounding the translation of the Ten Commandments (Exodus 20:12; Deuteronomy 5:16) and the many references to them in the NT, this difference between the target language and the source language emerged. It had been taken for granted in other texts. The discussion in the Papiamentu translation team, working on the Papiamentu Common Language (PAPCL) translation, that is, the Beibel Papiamentu Koriente (1995), shows the complexity and sensitivity of the issue. Given the liturgical significance of the Ten Commandments for several churches, what seemed to be a trivial matter soon became a rather crucial decision.

“At first, following the aim of producing a natural translation, there was a general consensus to follow the natural mother-father word order. However, when reviewers from outside the translation team were told that the original order in Hebrew or Greek was often different, a heated debate developed. The underlying assumption in this discussion was that the natural order in Papiamentu reflects not only the preeminent role of women, but also — and perhaps more significantly — the lack of responsibility of the males (fathers) in the home. Thus the main question was whether the Bible translation, in following the natural language pattern, would not be endorsing the social reality of dysfunctional families, a reality caused by absentee and/or negligent fathers. In other words, the dilemma for the translation team was: Would not the translation be sanctioning this ‘deficient’ image of manhood and fatherhood by the mother-father sequence? This was accepted as being the case, and consequently the biblical pattern (father-mother) was interpreted as providing a necessary corrective to the social situation. (…)

“In practice the policy just described resulted in the following practical decisions:
“Maintain the original ‘patriarchal’ order:

• Genesis 2:24 (NRSV): ‘Therefore a man leaves his father and his mother’ [PAPCL: su tata i mama]
• Deuteronomy 5:16: ‘Honor your father and your mother’ [PAPCL: tata i mama]
• [and numerous others]

“Alternatively, in some (less well-known) passages ‘father and mother’ has been translated as mayornan (‘parents’). This solution has the benefit of putting the focus on the equal function of the partners towards their offspring, not focusing on either gender.

• Deuteronomy 33:9: ‘He [the men of the tribe of Levi] said of his father and mother’ [PAPCL: mayornan]
• Luke 8:51: ‘When he arrived at the house of Jairus, he did not let anyone go in with him except Peter, John and James, and the child’s father and mother’ [PAPCL: mayornan].
• [also in Ezekiel 22:7, Tobit 10:12, Leviticus 20:9, Deuteronomy 21:18, 21:19, 22:15]

“Unfortunately, the natural collocation (mother-father) seems to be so natural that, contrary to the established policy to follow the Hebrew father-mother order, the Papiamentu mother-father still appears in, for example, Judges 14:9; Proverbs 23:25; Luke 2:33; 14.26; Matthew 19:5; Mark 10:7, 19. And the last three cases, in the New Testament, are direct quotations from the Old Testament! This might serve as a warning for translators who are following an idiomatic approach, to be careful with constructions that are very much ingrained in the psyche of the translators.” (Source: Marlon Winedt in The Bible Translator 2007, p. 56ff. )

Note that in Deuteronomy 22:21 “father’s house” is translated as “parents’ house” in the PAPCL translation.