Update 'README.md' (#2307)

Update 'README.md'

Reviewed-on: https://git.door43.org/unfoldingWord/en_ult/pulls/2307

README.md

@@ -131,7 +131,7 @@ Preferred English renderings for the ULT appear in bold type.
   * 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.
+  * *hinneh* This term is normally rendered as “**behold**” unless the context indicates that a more colloquial meaning is appropriate, such as “**look**,” “**see**,” “**see here**,” or something else to indicate that what immediately follows in the text is prominent.
   * 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".
@@ -159,7 +159,7 @@ Preferred English renderings for the ULT appear in bold type.
   * *nomikos* “**expert in the Jewish law**”
   * *grammateus*  “**scribe**”
   * *egeneto de*, *kai egeneto*  “**It came about**” (See: “Sentence-initial or preverbal *and*” above).
-  * *idou* “**Behold**” (when used in normal narrative passages or in narrative embedded in direct speech. In conversational passages, translate  *idou preferably* as, “**look**,” “**see**,” “**see here**,” or at need as 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 *idou.* – 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.
+  * *idou* This term is normally rendered as “**behold**” unless the context indicates that a more colloquial meaning is appropriate, such as “**look**,” “**see**,” “**see here**,” or something else to indicate that what immediately follows in the text is prominent.
   * *anthropos*  (ASV: man, men) When referring to humanity in general, use “**mankind**.”
   * *Messiah*  This term sometimes appears in the NT in transliterated Greek. In this case, this term should be translated, “**Messiah**.”
   * *Xristos* “**Christ**” or “**the Christ**” (the definite article is appropriate if the term is being clearly used as a title; Paul often seems to use *Xristos*  as a second name for Jesus, but at times he clearly uses it as a title).
@@ -224,7 +224,7 @@ Other alignment issues pertinent to Biblical Hebrew include the following:
 
 * When an infinitive absolute is paired with a finite verb, the infinitive absolute should be aligned separately, if possible. Usually, the infinitive absolute will be translated as an adverb, and it should be aligned with the adverb.
 * As a general rule, the ULT should translate the conjunction in Hebrew verbal forms. The translated conjunction should then be aligned with that Hebrew verb.
-* When aligning construct phrases in Hebrew, the English word "of" should be aligned with the construct noun. If the English translation of the construct phrase uses a single definite article "the", then it should be aligned with the absolute noun. When the English translation uses multiple instances of the definite article "the", then each definite article should be aligned with the corresponding Hebrew noun.
+* When aligning construct phrases in Hebrew, the English word "of" should be aligned to the Hebrew construct noun, and any English definite articles should be aligned with the English term it modifies. This may not always reflect the most precise alignment of meaning between Hebrew and English in regard to definiteness, but it keeps the alignment simple and more understandable for the English user.  
 * When aligning a verbless clause in Hebrew, the supplied "to be" verb should usually be aligned with the predicate instead of the subject. An exception to this rule occurs when the subject is a demonstrative pronoun (or carries some sort of deictic function). In those cases, the supplied "to be" verb should be aligned with the subject of the verbless clause.
 * Sometimes a verb in Hebrew requires an accompanying preposition that is not required in English, or vice versa. In these cases, align with whichever part of speech fits best on a case-by-case basis.  For example, take the phrase "...to pay on our fields..." in Nehemiah 14:4 in the UST. The English preposition "on" fits better semantically with the noun ("on our fields") rather than with the infinitive ("to pay on").  However, the reverse is true in v.15 in the phrase "...even their servants oppressed the people..." (Heb. שׁלטוּ על־העמ). In this case, the Hebrew שׁלט requires an accompanying preposition, and the concept is already incorporated into the English translation of the verb itself, "oppressed."  So in this case, it is best to merge the Hebrew verb and preposition together, then align both with the English "oppressed."