Update 'README.md' (#2192)

README.md

@@ -109,21 +109,32 @@ Preferred English renderings for the ULT appear in bold type.
   * Sentence-initial or preverbal *and*  of the type, “And Joseph said,” “And it came about,” etc.: these should be rendered in English somehow, usually as the conjunction "**and**." However, a different conjunction ("**but**", "**so**", etc.) may be selected in cases where a specific logical relationship is clear from the context.
   * **Shall** vs. **will** : in English future expressions in general, use “**will**” instead of “shall,” e.g., “he is a prophet, and he <del>shall</del> **will** pray for you” (Gen 20:7). Note that some ASV future expressions are better updated into today’s English by using the present tense, e.g., “I shall not drink from…the fruit of the vine, until the kingdom of God shall come” (Luke 22:18) can be updated to “I **will** not drink…until the kingdom of God **comes**.” Cases in which “shall” expresses obligation can usually be restructured, e.g., “You shall not steal” becomes “ **Do** not steal;” and, “Shall I go and smite these Philistines?” (1 Sam. 23:2) becomes “**Should** I go and attack these Philistines?” This general preference for “will” probably conforms to the instincts of most English native speakers. However, in genres such as prophecies, blessings, curses, and in other passages focusing on the expression of the speaker’s intentionality, retain the use of “shall” in the ULT. For example: “Yahweh said, **’Shall** I hide from Abraham what I am about to do…?’” (Gen 18:17); “A deliverer **shall** come to Zion;” “every mountain and hill **shall** be made low.”
   * In speech introductions that use two verbs instead of one such as, “**he answered and said**,” retain this formula in the ULT. This will provide a model for languages which also separate the mode of speech from the act of speech, as does Biblical Hebrew and (often) Koiné Greek. In the UST, however, only one verb should be used in these cases.
+  * When selecting a translation gloss for rendering an OrigL verb, mimic the formal verbal concept as exactly as possible. Any idiomatic or metaphorical use of the verbal concept will be included or explained in either the UST or UTN.
+  * For relative clauses where English adds a "to be" verb, the verb should be aligned with the predicate if possible, especially if the predicate is a prepositional phrase. Sometimes the predicate is a compound, in which case the added "to be" verb should be aligned with the applicable OrigL relative pronoun/particle.
 
 
 ### Translation Glossary for the Old Testament
 
   * *adam*  (ASV: man, men) When referring to humanity in general, use “**mankind**.”
+  * *'al* (עַל) When used causatively, this preposition should be rendered "**on account of**" to differentiate it from the causative use of מִן.  When used quatitatively, this preposition should be rendered "**in accordance with**" to differentiate it from the quantitative use of כְּ. However, these are only general principles. The specific translation gloss used should always be determined by the specific context.
   * *Ark of the Covenant* –– The ULT will use the word "**Box**" ("Box of the Testimony" in Exodus, "Box of the Covenant of Yahweh" in Joshua, etc.), and the UST will use the term "**sacred chest**."
+  * *be* () As a general rule, this preposition should usually be rendered as "**in**," "**at**," or "**by**." However, the specific translation gloss used should always be determined by the specific context.
   * *ben, beney* as in "son of a night" or “sons of Israel” or “sons of God” should remain as "**son**" or “**sons**.”
   * Expressions of the type, “**he knew his wife**” or “**he went into his wife**” should be reproduced as is. The context makes their meaning clear.
   * *herem* This concept should be translated according to what it appears to mean locally in its immediate context.  This might include either the concept of a **"ban"** or the concept of **"complete destruction"**, etc.
   * *hesed* should be translated as "**covenant faithfulness**" except in cases where the context is clear that a different meaning is warranted.
   * *hinneh* “**Behold**” (when used in normal narrative passages or in narrative embedded in direct speech, such as when Joseph tells his brothers what happened in his dreams). In conversational passages, translate *hinneh*  as, “**look**,” “**see**,” “**see here**,” or something else suitable for signaling that what immediately follows in the text is prominent. Some conversational contexts may make it almost impossible to give any translation at all of *hinneh*. – However, in direct reported speech of God, his angel, or his prophet, use “**behold**,” since it lends more dignity in English to the divine words than “look” or “see,” etc., would do.
+  * Hiphil stem –– This form of the verb shouls be rendered explicitly as causative (“**cause to…**” or “**made to…**” if possible, unless a suitable English verb can be used that implies the causative action.  For example, the English verbs “**bring**” or “**take**” are acceptable for the Hiphil of **בּוֹא** (“to cause to come” or “to cause to go”).
   * horns –– The Hebrew terms for the various kinds of horns should be rendered as follows: *qeren* = "**horn**;"  *shofar* = "**horn**" ("long horn" or "large horn" in UST); *hatzotzerah* = "**trumpet**." The term *shofar* should never be translated as "trumpet."
+  * *kal*/*kol* It is more preferable for this term to be rendered as "**all**" or "**every**" or "**whole**" than as "any" or "each".
+  * *ke* (כְּ) When used quantitatively, this preposition should be rendered "**according to**" to differentiate it from the quantitative use of עַל. However, this is only a general principle.  The specific translation gloss used should always be determined by the specific context.
   * *lifney* This should be rendered as a phrase and not as a single preposition, either **to the face** or **before the face of**, etc.
   * *Meshiach* “**Messiah**” (almost always, “**the Messiah**,” since “Messiah” is a title)
+  * *min* (מִן) When used causatively, this preposition should be rendered "**because of**."  However, this is only a general principle.  The specific translation gloss used should always be determined by the specific context.
+  * *mishpat* (מִשְׁפָּט) should be rendered "**judgments**" wherever possible, because it is the derivative noun of שׁפט (to judge). However, in instances where it clearly does not mean "judgments", then the English term "**ordinance**" should be used when referring to a religious rule, and another word such as "**regulation**" when referring to a more civil or legal rule.
   * *na'* This Hebrew particle (נָא) must be translated on a case-by-case basis and always with great sensitivity to the specific context of the speech in which it occurs. The term often means something like, "I know/fear that you don't want to do what I am about to tell/ask you to do, but I want you to do it anyway." There is no direct translational equivalent for this term in English, but some general guidelines are as follows. When the particle appears with a verb in the context of a request made by a person of inferior position to a person of superior position, it can be translated as "please." But the particle also occurs often in situations where a person of superior position gives a command to a person of inferior position, and in these cases the particle must be rendered in accordance with the interpretation of the specific context. Many instances of the particle occur in contexts where translating the particle as a separate word in English may import too much meaning into the English rendering. Because this particle is an emotive word in Hebrew, in cases like these one might use an exclamation point at the end of the specific clause in order to reflect in the English translation the emotion intended by the use of the particle. It is also acceptable to leave the particle untranslated if translating it would change the meaning from the Hebrew too much.
+  * Niphal stem –– This form of the verb should be rendered according to the sense of each individual context, usually as a **passive**, **reflexive**, or **stative**.
+  * participles –– Definite participle should be rendered as "**the ones who…**" if possible, unless it makes the English reading too awkward or unable to be understood. Retain the verbal sense of the participle ("**those who live**") rather than making it a noun ("inhabitants") wherever possible.
   * *tebah* should remain as "**ark**"
   * *wayehi* “**It came about,**” “**It happened that…**”
   * *YHWH* **Yahweh** (The ASV uses “Jehovah,” but it should be changed to "Yahweh" in the ULT.)