diff --git a/10-2SA.usfm b/10-2SA.usfm
index f025c7ac..6b00a9ae 100644
--- a/10-2SA.usfm
+++ b/10-2SA.usfm
@@ -478,7 +478,7 @@
 \v 15 David reigned over all Israel, and he administered justice and righteousness to all his people.
 \v 16 Joab son of Zeruiah was the commander of the army, and Jehoshaphat son of Ahilud was recorder.
 \v 17 Zadok son of Ahitub and Ahimelech son of Abiathar were priests, and Seraiah was scribe.
-\v 18 Benaiah son of Jehoiada was in charge of the Kerethites and Pelethites, and David's sons were the chief officials at the king's hand. \f + \ft Comparing this verse with 1 Chron. 18:17, \fqa were the chief officials at the king's hand \fqa* ; but the MT has, \fqa were priests \fqa* . \f*
+\v 18 Benaiah son of Jehoiada was in charge of the Kerethites and Pelethites, and David's sons were the chief officials at the king's hand. \f + \ft Comparing this verse with 1 Chronicles 18:17, \fqa were the chief officials at the king's hand \fqa* ; but the MT has, \fqa were priests \fqa* . \f*
 
 
 \s5
@@ -998,7 +998,7 @@
 \s5
 \p
 \v 24 Then David came to Mahanaim. As for Absalom, he crossed over the Jordan, he and all the men of Israel with him.
-\v 25 Absalom had set Amasa over the army instead of Joab. Amasa was the son of Jether the Ishmaelite \f + \ft Scholars disagree about whether the word describing Jether should be "Ishmaelite" as it is in some ancient Greek versions, or "Israelite" as it is in the ancient Hebrew text. Some scholars believe that "Israelite" is a scribal error in the Hebrew. "Ishmaelite" is the word used in a parallel passage (See: 1 Chron. 2:17), in both the ancient Hebrew and Greek texts. \f*, who went in to Abigail, who was the daughter of Nahash and sister of Zeruiah, the mother of Joab.
+\v 25 Absalom had set Amasa over the army instead of Joab. Amasa was the son of Jether the Ishmaelite \f + \ft Scholars disagree about whether the word describing Jether should be "Ishmaelite" as it is in some ancient Greek versions, or "Israelite" as it is in the ancient Hebrew text. Some scholars believe that "Israelite" is a scribal error in the Hebrew. "Ishmaelite" is the word used in a parallel passage (See: 1 Chronicles 2:17), in both the ancient Hebrew and Greek texts. \f*, who went in to Abigail, who was the daughter of Nahash and sister of Zeruiah, the mother of Joab.
 \v 26 Then Israel and Absalom camped in the land of Gilead.
 
 \s5
@@ -1574,7 +1574,7 @@
 \v 24 The thirty included the following men: Asahel brother of Joab, Elhanan son of Dodo from Bethlehem,
 \v 25 Shammah the Harodite, Elika the Harodite,
 \v 26 Helez the Paltite, Ira son of Ikkesh the Tekoite,
-\v 27 Abiezer the Anathothite, Sibbekai \f + \ft Some LXX manuscripts have the name \fqa Sibbekai,\fqa* see also 2SA 21:18 and 1CH 11:29. The Hebrew text has \fqa Mebunnai \fqa* . \f* the Hushathite,
+\v 27 Abiezer the Anathothite, Sibbekai \f + \ft Some LXX manuscripts have the name \fqa Sibbekai,\fqa* see also 2 Samuel 21:18 and 1 Chronicles 11:29. The Hebrew text has \fqa Mebunnai \fqa* . \f* the Hushathite,
 \v 28 Zalmon the Ahohite, Maharai the Netophathite;
 
 \s5
diff --git a/13-1CH.usfm b/13-1CH.usfm
index e4d13b05..4bb31c2e 100644
--- a/13-1CH.usfm
+++ b/13-1CH.usfm
@@ -726,7 +726,7 @@
 \p
 \v 17 The doorkeepers were Shallum, Akkub, Talmon, Ahiman, and their descendants. Shallum was their leader.
 \v 18 Previously they stood guard at the king's gate on the east side for the camp of Levi's descendants.
-\v 19 Shallum son of Kore son of Ebiasaph, \f + \ft Ebiasaph is the same person referred to as \fqa Asaph \fqa* in 1 Chron. 26:1. \f* son of Korah, and his relatives from the house of his father, the Korahites, were in charge of the work of the guard service. They guarded the door to the tent, as their ancestors had guarded the camp of Yahweh, and they also had guarded the entrance.
+\v 19 Shallum son of Kore son of Ebiasaph, \f + \ft Ebiasaph is the same person referred to as \fqa Asaph \fqa* in 1 Chronicles 26:1. \f* son of Korah, and his relatives from the house of his father, the Korahites, were in charge of the work of the guard service. They guarded the door to the tent, as their ancestors had guarded the camp of Yahweh, and they also had guarded the entrance.
 \s5
 \v 20 Phinehas son of Eleazar had been in charge of them in the past, and Yahweh had been with him.
 \v 21 Zechariah son of Meshelemiah was guard of the entrance to the tent of meeting.
@@ -1622,11 +1622,11 @@
 \p
 \v 1 David and the leaders of the army selected some of the sons of Asaph, Heman, and Jeduthun to prophesy with harps, with stringed instruments, and with cymbals. Here is the list of the men who performed this service:
 
-\v 2 From the sons of Asaph: Zaccur, Joseph, Nethaniah, and Asharelah, \f + \ft This is the same person referred to in 1 Chron. 25:14 as Jesarelah \f* the sons of Asaph, under the direction of Asaph, who prophesied under the king's supervision.
-\v 3 From the sons of Jeduthun: Gedaliah, Zeri, \f + \ft this is a variant of the name Izri, which is found in 1 Chron. 25:11, and refers to the same person \f* Jeshaiah, Shimei, Hashabiah, and Mattithiah, six in all, under the direction of their father Jeduthun, who played the harp for giving thanks and praising Yahweh.
+\v 2 From the sons of Asaph: Zaccur, Joseph, Nethaniah, and Asharelah, \f + \ft This is the same person referred to in 1 Chronicles 25:14 as Jesarelah \f* the sons of Asaph, under the direction of Asaph, who prophesied under the king's supervision.
+\v 3 From the sons of Jeduthun: Gedaliah, Zeri, \f + \ft this is a variant of the name Izri, which is found in 1 Chronicles 25:11, and refers to the same person \f* Jeshaiah, Shimei, Hashabiah, and Mattithiah, six in all, under the direction of their father Jeduthun, who played the harp for giving thanks and praising Yahweh.
 
 \s5
-\v 4 From the sons of Heman: Bukkiah, Mattaniah, Uzziel, \f + \ft Uzziel is the same person referred to in 1 Chron. 25:18 as Azarel. \f* Shubael, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, Romamti-Ezer, Joshbekashah, Mallothi, Hothir, and Mahazioth.
+\v 4 From the sons of Heman: Bukkiah, Mattaniah, Uzziel, \f + \ft Uzziel is the same person referred to in 1 Chronicles 25:18 as Azarel. \f* Shubael, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, Romamti-Ezer, Joshbekashah, Mallothi, Hothir, and Mahazioth.
 \v 5 All these were the sons of Heman the king's prophet. God gave Heman fourteen sons and three daughters to lift up his horn.
 
 \s5
@@ -1638,18 +1638,18 @@
 \p
 \v 9 Now regarding Asaph's sons: The first lot fell to Joseph's family; the second fell to Gedaliah's family, twelve persons in number;
 \v 10 the third fell to Zaccur, his sons and his relatives, twelve persons in number;
-\v 11 the fourth fell to Izri, \f + \ft this is a variant of Zeri, found in 1 Chron. 25:3, and refers to the same person \f* his sons and his relatives, twelve persons in number;
+\v 11 the fourth fell to Izri, \f + \ft this is a variant of Zeri, found in 1 Chronicles 25:3, and refers to the same person \f* his sons and his relatives, twelve persons in number;
 \v 12 the fifth fell to Nethaniah, his sons and his relatives, twelve persons in number;
 
 \s5
 \v 13 the sixth fell to Bukkiah, his sons and his relatives, twelve persons in number;
-\v 14 the seventh fell to Jesarelah, \f + \ft This is the same person referred to in 1 Chron. 25:2 as Asharelah \f* his sons and his relatives, twelve persons in number;
+\v 14 the seventh fell to Jesarelah, \f + \ft This is the same person referred to in 1 Chronicles 25:2 as Asharelah \f* his sons and his relatives, twelve persons in number;
 \v 15 the eighth fell to Jeshaiah, his sons and his relatives, twelve persons in number;
 \v 16 the ninth fell to Mattaniah, his sons and his relatives, twelve persons in number;
 
 \s5
 \v 17 the tenth fell to Shimei, his sons and his relatives, twelve persons in number;
-\v 18 the eleventh fell to Azarel, \f + \ft This is the same person referred to in 1 Chron. 25:4 as Uzziel \f* his sons and his relatives, twelve persons in number;
+\v 18 the eleventh fell to Azarel, \f + \ft This is the same person referred to in 1 Chronicles 25:4 as Uzziel \f* his sons and his relatives, twelve persons in number;
 \v 19 the twelfth fell to Hashabiah, his sons and his relatives, twelve persons in number;
 \v 20 the thirteenth fell to Shubael, his sons and his relatives, twelve persons in number;
 
@@ -1674,8 +1674,8 @@
 \s5
 \c 26
 \p
-\v 1 Here were the divisions of the gatekeepers: From the Korahites, Meshelemiah son of Kore, a descendant of Asaph \f + \ft Asaph is the same person referred to as \fqa Ebiasaph \fqa* in 1 Chron. 9:19. \f*.
-\v 2 Meshelemiah \f + \ft Meshelemiah is the same person referred to as \fqa Shelemiah \fqa* in 1 Chron. 26:14. \f* had sons: Zechariah the firstborn, Jediael the second, Zebadiah the third, Jathniel the fourth,
+\v 1 Here were the divisions of the gatekeepers: From the Korahites, Meshelemiah son of Kore, a descendant of Asaph \f + \ft Asaph is the same person referred to as \fqa Ebiasaph \fqa* in 1 Chronicles 9:19. \f*.
+\v 2 Meshelemiah \f + \ft Meshelemiah is the same person referred to as \fqa Shelemiah \fqa* in 1 Chronicles 26:14. \f* had sons: Zechariah the firstborn, Jediael the second, Zebadiah the third, Jathniel the fourth,
 \v 3 Elam the fifth, Jehohanan the sixth, Eliehoenai the seventh.
 
 \s5
@@ -1696,7 +1696,7 @@
 \p
 \v 12 These divisions of the gatekeepers, corresponding to their leaders, had responsibilities, like their relatives, to serve in Yahweh's house.
 \v 13 They threw lots, both young and old, corresponding to their families, for every gate.
-\v 14 When the lot was cast for the east gate, it fell to Shelemiah \f + \ft Shelemiah is the same person referred to as \fqa Meshelemiah \fqa* in 1CH 26:2. \f* . They then cast lots for Zechariah his son, a prudent advisor, and his lot came out for the north gate.
+\v 14 When the lot was cast for the east gate, it fell to Shelemiah \f + \ft Shelemiah is the same person referred to as \fqa Meshelemiah \fqa* in 1 Chronicles 26:2. \f* . They then cast lots for Zechariah his son, a prudent advisor, and his lot came out for the north gate.
 
 \s5
 \v 15 To Obed Edom was assigned the south gate, and his sons were assigned the storehouses.
diff --git a/42-MRK.usfm b/42-MRK.usfm
index c585b866..042433e1 100644
--- a/42-MRK.usfm
+++ b/42-MRK.usfm
@@ -539,7 +539,7 @@
 \s5
 \v 14 He called the crowd again and said to them, "Listen to me, all of you, and understand.
 \v 15 There is nothing from outside of a person that can defile him when it enters into him. It is what comes out of the person that defiles him."
-\v 16 \f + \ft The best ancient copies do not have vs. 16. \fqa If any man has ears to hear, let him hear \fqa* . \f*
+\v 16 \f + \ft The best ancient copies do not have verse 16. \fqa If any man has ears to hear, let him hear \fqa* . \f*
 
 \s5
 \v 17 Now when Jesus left the crowd and entered the house, his disciples asked him about the parable.
@@ -1297,7 +1297,7 @@
 \v 25 It was the third hour when they crucified him.
 \v 26 On a sign they wrote the charge against him, "The king of the Jews."
 \v 27 With him they crucified two robbers, one on the right of him and one on his left.
-\v 28 \f + \ft The best ancient copies do not have Mrk. 15:28, \fqa The scripture was fulfilled that says, 'He was counted with the lawless ones,' \fqa*  (compare LUK 22:37) . \f*
+\v 28 \f + \ft The best ancient copies do not have Mark 15:28, \fqa The scripture was fulfilled that says, 'He was counted with the lawless ones,' \fqa*  (compare LUK 22:37) . \f*
 
 \s5
 \v 29 Those who passed by insulted him, shaking their heads and saying, "Aha! You who would destroy the temple and rebuild it in three days,
@@ -1355,27 +1355,27 @@
 \v 8 They went out and ran from the tomb; they were trembling and amazed. They said nothing to anyone because they were so afraid.
 
 \s5
-\v 9 \f + \ft The best ancient copies do not have Mrk. 16:9-20. \f* Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had cast out seven demons.
+\v 9 \f + \ft The best ancient copies do not have Mark 16:9-20. \f* Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had cast out seven demons.
 \v 10 She went and told those who were with him, while they were mourning and weeping.
 \v 11 They heard that he was alive and that he had been seen by her, but they did not believe.
 
 \s5
 \p
-\v 12 \f + \ft The best ancient copies do not have Mrk. 16:9-20. \f* After these things he appeared in a different form to two of them, as they were walking out into the country.
+\v 12 \f + \ft The best ancient copies do not have Mark 16:9-20. \f* After these things he appeared in a different form to two of them, as they were walking out into the country.
 \v 13 They went and told the rest of the disciples, but they did not believe them.
 
 \s5
 \p
-\v 14 \f + \ft The best ancient copies do not have Mrk. 16:9-20. \f* Jesus later appeared to the eleven as they were reclining at the table, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who saw him after he rose from the dead.
+\v 14 \f + \ft The best ancient copies do not have Mark 16:9-20. \f* Jesus later appeared to the eleven as they were reclining at the table, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who saw him after he rose from the dead.
 \v 15 He said to them, "Go into all the world, and preach the gospel to the entire creation.
 \v 16 He who believes and is baptized will be saved, and he who does not believe will be condemned.
 
 \s5
-\v 17 \f + \ft The best ancient copies do not have Mrk. 16:9-20. \f* These signs will go with those who believe: In my name they will cast out demons. They will speak in new languages.
+\v 17 \f + \ft The best ancient copies do not have Mark 16:9-20. \f* These signs will go with those who believe: In my name they will cast out demons. They will speak in new languages.
 \v 18 They will pick up snakes with their hands, and if they drink anything deadly, it will not hurt them. They will lay hands on the sick, and they will get well."
 
 \s5
 \p
-\v 19 \f + \ft The best ancient copies do not have Mrk. 16:9-20. \f* After the Lord had spoken to them, he was taken up into heaven and sat down at the right hand of God.
+\v 19 \f + \ft The best ancient copies do not have Mark 16:9-20. \f* After the Lord had spoken to them, he was taken up into heaven and sat down at the right hand of God.
 \v 20 The disciples left and preached everywhere, while the Lord worked with them and confirmed the word by the signs that went with them.
 
diff --git a/43-LUK.usfm b/43-LUK.usfm
index 38d28405..b290b214 100644
--- a/43-LUK.usfm
+++ b/43-LUK.usfm
@@ -1713,7 +1713,7 @@
 \v 23 But when the ruler heard these things, he became extremely sad, for he was very rich.
 
 \s5
-\v 24 Then Jesus, seeing him, became very sad \f + \ft Scholars are divided whether the phrase: \fqa [he] became very sad \fqa* should be included here. Compare vs 23. \f* and said, "How difficult it is for those who are rich to enter the kingdom of God!
+\v 24 Then Jesus, seeing him, became very sad \f + \ft Scholars are divided whether the phrase: \fqa [he] became very sad \fqa* should be included here. Compare verse 23. \f* and said, "How difficult it is for those who are rich to enter the kingdom of God!
 \v 25 For it is easier for a camel to go through a needle's eye, than for a rich person to enter the kingdom of God."
 
 \s5
@@ -2209,7 +2209,7 @@
 \s5
 \v 15 No, nor does Herod, for he sent him back to us, and see, nothing worthy of death has been done by him.
 \v 16 I will therefore punish him, and release him."
-\v 17 \f + \ft The best ancient copies do not have Luk. 23:17, \fqa Now Pilate was obligated to release to the Jews one prisoner at the feast \fqa* . \f*
+\v 17 \f + \ft The best ancient copies do not have Luke 23:17, \fqa Now Pilate was obligated to release to the Jews one prisoner at the feast \fqa* . \f*
 
 \s5
 \v 18 But they cried out all together, saying, "Away with this man, and release to us Barabbas!"
diff --git a/44-JHN.usfm b/44-JHN.usfm
index d887832e..03542a67 100644
--- a/44-JHN.usfm
+++ b/44-JHN.usfm
@@ -337,7 +337,7 @@
 \v 1 After this there was a Jewish festival, and Jesus went up to Jerusalem.
 \v 2 Now in Jerusalem by the sheep gate, there is a pool, which in Hebrew is called Bethesda, and it has five roofed porches.
 \v 3 A large number of people who were sick, blind, lame, or paralyzed were lying there. \f + \ft The best ancient copies do not have the phrase, \fqa waiting for the moving of the water \fqa*. \f*
-\v 4 \f + \ft The best ancient copies do not have vs. 4, \fqa For an angel of the Lord went down and stirred up the water at certain times and whoever stepped in while the water was stirring was healed from whatever disease he suffered from \fqa*. \f*
+\v 4 \f + \ft The best ancient copies do not have verse 4, \fqa For an angel of the Lord went down and stirred up the water at certain times and whoever stepped in while the water was stirring was healed from whatever disease he suffered from \fqa*. \f*
 
 \s5
 \v 5 A certain man was there who had been sick for thirty-eight years.
diff --git a/45-ACT.usfm b/45-ACT.usfm
index 65a007e2..76020408 100644
--- a/45-ACT.usfm
+++ b/45-ACT.usfm
@@ -1778,9 +1778,9 @@
 \v 6 He even tried to desecrate the temple, so we arrested him. \f + \ft Some ancient copies add, \fqa "We wanted to judge him according to our our law \fqa* . \f*
 
 \s5
-\v 7 \f + \ft Some ancient copies have vs 7, \fqa But Lysias, the officer, came and took him by force out of our hands \fqa* . \f*
+\v 7 \f + \ft Some ancient copies have verse 7, \fqa But Lysias, the officer, came and took him by force out of our hands \fqa* . \f*
 \v 8 When you question Paul about all these matters, you will be able to learn about these charges we are bringing against him."
-\f + \ft Some ancient copies add to the first part of vs 8, \fqa sending us to you \fqa* . \f*
+\f + \ft Some ancient copies add to the first part of verse 8, \fqa sending us to you \fqa* . \f*
 \v 9 The Jews also joined in the accusation, affirming that these charges were true.
 
 \s5
@@ -2084,7 +2084,7 @@
 
 \s5
 \v 28 Therefore, you should know that this salvation of God has been sent to the Gentiles, and they will listen."
-\v 29 \f + \ft Acts 28:29 - Some ancient copies have vs. 29: \fqa When he had said these things, the Jews went away. They were having a great dispute among themselves \fqa* . \f*
+\v 29 \f + \ft Acts 28:29 - Some ancient copies have verse 29: \fqa When he had said these things, the Jews went away. They were having a great dispute among themselves \fqa* . \f*
 \s5
 \p
 \v 30 Paul lived for two whole years in his own rented house, and he welcomed all who came to him.
diff --git a/46-ROM.usfm b/46-ROM.usfm
index 179e8ec9..4e62cdc3 100644
--- a/46-ROM.usfm
+++ b/46-ROM.usfm
@@ -997,7 +997,7 @@
 
 \s5
 \v 23 Gaius, the host for me and for the whole church, greets you. Erastus, the treasurer of the city, greets you, with Quartus the brother.
-\v 24 \f + \ft The best ancient copies do not have this verse. (See: Rom. 16:20). v. 24 \fqa May the grace of our Lord Jesus Christ be with you all. Amen \fqa* . \f*
+\v 24 \f + \ft The best ancient copies do not have this verse. (See: Romans 16:20). v. 24 \fqa May the grace of our Lord Jesus Christ be with you all. Amen \fqa* . \f*
 
 \s5
 \p
diff --git a/50-EPH.usfm b/50-EPH.usfm
index b8437553..1dc9eda7 100644
--- a/50-EPH.usfm
+++ b/50-EPH.usfm
@@ -15,10 +15,10 @@
 \s5
 \p
 \v 3 May the God and Father of our Lord Jesus Christ be praised, who has blessed us with every spiritual blessing in the heavenly places in Christ.
-\v 4 God chose us in him from the beginning of the world, that we may be holy and blameless in his sight in love \f + \ft Some interpreters place the phrase \fqa in love \fqa* with the next sentence, Eph. 1:5 \fqa In love God chose us \fqa* . \f*.
+\v 4 God chose us in him from the beginning of the world, that we may be holy and blameless in his sight in love \f + \ft Some interpreters place the phrase \fqa in love \fqa* with the next sentence, Ephesians 1:5 \fqa In love God chose us \fqa* . \f*.
 
 \s5
-\v 5 \f + \ft Some interpreters place the last phrase of Eph. 1:4 \fqa in love \fqa* with verse 5 so that it reads, \fqa In love God chose us \fqa* . \f* God chose us beforehand for adoption as sons through Jesus Christ, according to the good pleasure of his will. 
+\v 5 \f + \ft Some interpreters place the last phrase of Ephesians 1:4 \fqa in love \fqa* with verse 5 so that it reads, \fqa In love God chose us \fqa* . \f* God chose us beforehand for adoption as sons through Jesus Christ, according to the good pleasure of his will. 
 \v 6 Our adoption results in the praise of his glorious grace that he has freely given us in the One he loves. 
 
 \s5
diff --git a/README.md b/README.md
index d6e2c832..43256fa6 100644
--- a/README.md
+++ b/README.md
@@ -79,7 +79,7 @@ Preferred English renderings 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 ULB, 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 ULB.
   * Sentence-initial or preverbal *and*  of the type, "and Joseph said," "and it came about," etc.: translate these without supplying "and." These occurrences of "and" in the ASV and its derivatives usually occur where the ASV translates the preverbal Greek particle *kai* or the Hebrew *vav * in the *wayyiqtol * verb form. The Greek particle *kai* was usually a Hebraism on the part of the New Testament writers that reflected their understanding that the Hebrew *wayyiqtol * form contained the conjunctive *vav* 'and.' This, however, was a misunderstanding, for modern scholarship has shown that the *wayyiqtol* form was a frozen form with parallels in cognate Semitic languages; it was the preferred Hebrew verb form for signaling event verbs in Hebrew narration. Good English style does not normally allow sentences to begin with "and." Only rarely is it allowable in the ULB, for dramatic effect. Otherwise, when you are tempted to start a sentence with "and," change the preceding period to a comma. 
-  * **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 ULB, e.g., "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** versus **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 ULB, e.g., "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 ULB