Fix validation errors in README (#2410)

Fix validation errors in README

Co-authored-by: Larry Sallee <larry.sallee@unfoldingword.org>
Reviewed-on: https://git.door43.org/unfoldingWord/en_ult/pulls/2410
Co-Authored-By: Larry Sallee <lrsallee@noreply.door43.org>
Co-Committed-By: Larry Sallee <lrsallee@noreply.door43.org>

README.md

@@ -116,25 +116,25 @@ Preferred English renderings for the ULT appear in bold type.
   * *Call* in the formula of the type, “he shall be called the Son of the Most High” (Luke 1:32): keep this formula in the ULT, but be aware of the metaphor that is operative here: in this verse, Jesus will not only be *called the Son of the Most High*, but he will be the Son of the Most High.
   * *Hand* indicating power or possession: keep this metaphor in the ULT.
   * 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 word (“**but**”, “**so**”, etc.) may be selected in rare cases, where the discourse function of the conjunction is foregrounded and the specific conjunctive meaning is so strong as to be contextually undeniable.
-  * **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**.” 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.”
+  * **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**.” 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.”
 
 
 ### Translation Glossary for the Old Testament
 
   * *adam* (ASV: man, men) When referring to humanity in general, use “**mankind**.”
-  * *'af* should be rendered “**nose** when it appears in the singular form and **nostrils** when it appears in the dual form.
+  * *'af* should be rendered “**nose**” when it appears in the singular form and **nostrils** when it appears in the dual form.
   * *'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**.”
+  * *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* (בְּ) 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**.”
-  * construct phrases –– It is preferable for Hebrew and Aramaic construct phrases to be rendered as “**[construct noun] of [abstract noun]**” as much as possible to be understandable in English. Some notable exceptions to this rule include phrases that use the construct form of כֹּל or כָּל, construct phrases that include numerals, and phrases where the absolute noun functions adjectivally. If using the standard “of” construction is not understandable in English, often the next best alternative is to render the absolute noun as an attributive adjective. For example, in Lev 2:2 the phrase קֹ֥דֶשׁ קָֽדָשִׁ֖ים is rendered as “holiest holy thing” in the ULT.
+  * construct phrases – It is preferable for Hebrew and Aramaic construct phrases to be rendered as “**[construct noun] of [abstract noun]**” as much as possible to be understandable in English. Some notable exceptions to this rule include phrases that use the construct form of כֹּל or כָּל, construct phrases that include numerals, and phrases where the absolute noun functions adjectivally. If using the standard “of” construction is not understandable in English, often the next best alternative is to render the absolute noun as an attributive adjective. For example, in Lev 2:2 the phrase קֹ֥דֶשׁ קָֽדָשִׁ֖ים is rendered as “holiest holy thing” in the ULT.
   * *'ebed* (עֶבֶד) This term can be rendered as “**servant**” or “**slave**” or whichever English term(s) best fits the specific context.
   * 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* 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.”
+  * 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”.
   * *kapporeth* (כַּפֹּרֶת) “**atonement lid**”
   * *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.
@@ -146,10 +146,10 @@ Preferred English renderings for the ULT appear in bold type.
   * *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.
   * *ne'um yhwh* (נְאֻם יהוה) “**the declaration of Yahweh**” or “**This is the declaration of Yahweh**”
   * *nephesh* () It is preferable for this term to be rendered as “**spirit**” or “**life**” rather than “**soul**,” except in cases where the specific context demands it.
-  * 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**.
-  * numerals –– Retain the Hebrew use of ordinal and cardinal numbers as much as possible, except in cases where it makes the English rendering unable to be understood. In these cases, use standard English convention for ordinal and cardinal numerals.
-  * participles –– Hebrew definite participles 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.
-  * pleonasms –– There are many instances where Hebrew convention repeats a referent (especially in relative phrases) that has already been stipulated earlier in the sentence. For example, a very literal rendering of the relative phrase in Ruth 2:19 would read, “…the man whom she had worked with **him**…”. The term “him” is redundant in English and should be omitted in the ULT rendering. Instead, this phrase should read, “…the man with whom she had worked…” in accordance with standard English convention.
+  * 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**.
+  * numerals – Retain the Hebrew use of ordinal and cardinal numbers as much as possible, except in cases where it makes the English rendering unable to be understood. In these cases, use standard English convention for ordinal and cardinal numerals.
+  * participles – Hebrew definite participles 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.
+  * pleonasms – There are many instances where Hebrew convention repeats a referent (especially in relative phrases) that has already been stipulated earlier in the sentence. For example, a very literal rendering of the relative phrase in Ruth 2:19 would read, “…the man whom she had worked with **him**…”. The term “him” is redundant in English and should be omitted in the ULT rendering. Instead, this phrase should read, “…the man with whom she had worked…” in accordance with standard English convention.
   * *tebah* should remain as “**ark**”
   * *tzara'at* (צָרַעַת) should be rendered as “**skin disease**” (not “leprosy”)
   * *wayehi* “**[conjunction] it came about,**” “**[conjunction] it happened…**”