The Trinity is NO lie.

[justbyfaith]

As one who has been baptized in the name of Jesus Christ for the remission of sins, but who did not (physically) continue with the Oneness Pentecostals to be indoctrinated by them, I nevertheless hold to a view of the Godhead that emphasizes His Oneness (although I do not deny the plurality within the Godhead).

I believe that, according to Isaiah 9:6-7, the son that was given shall be given the name of the everlasting Father; and that it is the zeal of the LORD of hosts that shall do this at a specific moment in history; which I believe is yet future (as I write this).

The Father did not vacate eternity when He descended to become the Son,

Eph 3:11, According to the eternal purpose which he purposed in Christ Jesus our Lord:

And thus, while the Father in flesh (Jesus Christ of Nazareth the Son of God) was on earth, He also remained behind in eternity and answered all of Jesus' prayers from that standpoint.

Isa 57:15, For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.

This would tell us that the Father dwells outside of time. He lived one eternal "moment" and then descended to become the Son.

Since One who dwells in eternity cannot vacate eternity (because He is not subject to time and therefore His existence in eternity cannot be spatially removed); therefore, when He descended to become the Son, the imprint of His nature remained behind in eternity; and this imprint is actually the Person of the pre-incarnate Jesus (the Father); while He also descended to take on human flesh; and that this Person in flesh, being the same Spirit and therefore the same Person, nevertheless assumed upon Himself human flesh which by necessity makes Him a different Person. Thus I speak forth the words of truth and soberness, that the Father is not the Son; but that the Son is the Father.

The one Spirit (see Ephesians 4:4) that dwells in the Son is the same Spirit (see 1 Corinthians 12:4-6) that inhabiteth eternity (Isaiah 57:15); even the Father.

Now comes the test...of whether you are willing to look at the scriptures that back up my pov.

Consider that John 4:23-24 tells us that the Father is a Spirit; that Ephesians 4:4 tells us that there is one Spirit; and that John 14:7-11 tells us that the Spirit that dwelt/dwelleth in Jesus Christ is the Father.

Therefore, it is clear to me from the holy scriptures, that Jesus Christ, in His Spirit, is the Father; but that He also left behind in eternity the distinct imprint of Himself (who is the Father, even a Person who is not only an imprint but the Person of the Father).

This is the One that Jesus prayed to. I have used terminology that is inadequate to explain my position; in all reality God the Father is not an imprint of God's nature but is God Himself. He both went forward to become the Son; and also stayed behind as the One who inhabiteth eternity. In this, the Father exists in eternity while the Son simultaneously exists on earth.

Now when Jesus rose from the dead, He rose to fill all things (Ephesians 4:10); while He continued to exist in a finite human body (1 John 4:1-3 (kjv), 2 John 1:7 (kjv)), which I believe is not subject to time. He ascended to exist outside of time, side-by-side with His pre-incarnate self. Thus, "In the beginning was the Word, and the Word was with God, and the Word was God." (John 1:1).

The Holy Ghost, who is also that one Spirit who dwelt/dwelleth in Christ, was also released by Christ back to the Father (Luke 23:46) into eternity. He is the same Spirit as the Father, and also has the experience behind Him of living the life of Jesus; and therefore He is the perfect One to come and dwell within us and to make intercession for the saints according to the will of God. He understands humanity; for He has been human.

Now there is one Spirit (Ephesians 4:4). That Spirit is the Father (John 4:23-24). But that Spirit is also the Holy Ghost (John 7:37-39).

The Holy Ghost proceeds from the Father (John 15:26); but He is also the same Spirit as the Father (1 Corinthians 12:4-6; also consider that there is one Spirit (Ephesians 4:4) and that this Spirit is both the Father (John 4:23-24) and the Holy Ghost (John 7:37-39).

All of this is in no way saying that God puts on hats or masks and puts on a different hat or mask for any occasion.

It is saying, however, that there is one God; even as the scripture teaches we would do well to believe (James 2:19).

The opposing viewpoint has the problem of being Tritheistic to a certain degree; in other words, you cannot get around the fact that they are preaching three Gods rather than the same God being all three members of the Trinity.

Why should it be surprising to you that I would make the statement that God is a Person?

The doctrine of the Trinity preaches that He is three-in-one; and the concepts that I place before you do not contradict this understanding.

Therefore, if you have a problem with what I am saying, go to the Lord about it. Seek Him. Ask Him if what I am saying is the case or not. And by all means, be a Berean (Acts 17:10-11).

For more of my understanding on this issue, go to the following thread (especially the first four posts):

Trinity vs. Tritheism: Understanding the Trinity.

 

[justbyfaith]

****bump****

 

[farouk]

R. Heber's great hymn on the Trinity...

 

[tigger 2]

Isaiah 9:6 (part 1)


Many (but not all) trinitarians will tell you that Is. 9:6 proves that Jesus is God.

Is. 9:6 says –

“For a child will be born to us, a son will be given to us; and the government will rest on His shoulders; and His name shall be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.” - NASB.

All Christians, I believe, accept this son as being the Christ. Some will tell you that since the meaning of this symbolic name includes the words “Mighty God, Eternal Father,” then Jesus is the Mighty God and the Eternal Father”

But there are at least two other ways this personal name has been interpreted by reputable Bible scholars. (1) The titles within the name (e.g., “Mighty God”) are intended in their secondary, subordinate senses. (2) the titles within the name are meant to praise God the Father, not the Messiah.

First, there is the possibility that the words (or titles) found in the literal meaning of the name apply directly to the Messiah all right but in a subordinate sense. In other words, Christ is “a mighty god” in the same sense that God’s angels were called “gods” and the judges of Israel were called “gods” by God himself (also by Jesus - John 10:34, 35), and Moses was called “a god” by Jehovah himself.

Yes, men and angels were called gods (elohim - Hebrew; theos - Greek) in a proper, but subordinate, sense by Jehovah and his inspired Bible writers. Although they were given this elevated title in a proper sense (not false gods), it was obviously with the clear understanding that it in no way implied a comparison with the Most High, Only True God

It is interesting that the ancient translation of the Old Testament that Jesus frequently quoted, the Septuagint Version, renders Is. 9:6: “and his [the Messiah’s] name is called the Angel [ἄγγελος, messenger] of Great Counsel.” The very early (ca. 160 A.D.) Christian Justin Martyr quoted Is. 9:6 also as “The Angel of mighty counsel” - “Dialogue With Trypho,” ch. LXXVI.


So, just as “Lord” was applied to anyone in authority: angels, masters over servants, husbands, etc., so, too, could “god” be applied to anyone (good or bad) who was considered a “mighty one” or of those appointed by God to a cetain task. Of course only one person could be called the “Most High God,” or the “Only True God,” or the “Almighty God”!

In the same way, “Eternal Father” could mean that the Messiah is one who has been given eternal life and through him God has brought eternal life to many others. (We might make the comparison that the Heavenly Father has brought men to life in this world through their earthly fathers.) This would be intended in a clearly subordinate sense and not to take anything away from the ultimate honor, glory, worship, etc. due the Most High God and Father in heaven - Jehovah.

At any rate, even most trinitarians do not confuse the two separate persons of the Father and the Son. They do not say the Son is the Father. They say the Father and the Son are two separate individual persons who are equally “God”!

Therefore, since we obviously cannot take “Eternal Father” in the literal sense to mean that Jesus is the Father (Matt. 23:9), we cannot take the rest of that same name (esp. ‘Mighty God’) in its literal highest sense and say that Jesus is Mighty God, etc., either.

 

[tigger 2]

Isaiah 9:6 (part 2)


Another way competent Bible scholars have interpreted the meaning of this name is with the understanding that it (as with many, if not most, of the other Israelites’ personal names) does not apply directly to the person having the name (e.g., “Elijah” ("God Jehovah"), “Abijah” ("Father Jehovah"), etc.) but is, instead, a statement praising the Father, Jehovah God.

Personal names in the ancient Hebrew and Greek are often somewhat cryptic to us today. The English Bible translator must fill in the missing minor words (especially in names composed of two or more Hebrew words) such as “my,” “is,” “of,” etc. in whatever way he thinks best in order to make sense for us today in English.

For instance, two of the best-known Bible concordances (Young’s and Strong’s) and a popular trinitarian Bible dictionary (Today’s Dictionary of the Bible) differ on the exact meaning of many Biblical personal names because of those “minor” words which must be added to bring out the intended meaning.

Strong’s Exhaustive Concordance, for example, says the name “Elimelech” (which is literally just “God King”) means “God of (the) King.” Young’s Analytical Concordance says it means “God is King.” Today’s Dictionary of the Bible says it means “ God his King” - p. 206, Bethany House Publ., 1982. And an online meaning is given as “My God is the King.” - http://www.kveller.com/jewish_names/display.php?n=Elimelech&k=840 .


I haven’t found any scholar/translator who says the name of Elimelech should be translated with its literal meaning of “God King.” And no scholar ever translates it to mean that Elimelech himself was "God King."

Those missing minor words that the translator must supply at his own discretion can often make a vital difference! - For example, the footnote for Gen. 17:5 in The NIV Study Bible: The name ‘Abram’ “means ‘Exalted Father,’ probably in reference to God (i.e., ‘[God is the] Exalted Father’).” - bracketed information is in the original.

A good example is the name given to the prophet’s child in Isaiah 8:3 shortly before his giving the name found in Is. 9:6.

Is. 8:3

Maher-shalal-hash-baz: Literally, “spoil speeds prey hastes” or “swift booty speedy prey.”

Translated by various Bible scholars as: “In making speed to the spoil he hasteneth the prey” - - “swift [is] booty, speedy [is] prey” - - “the spoil speeded, the prey hasteth” - - “Speeding for spoil, hastening for plunder” - - “There will soon be looting and stealing”- - “Speeding is the spoil, Hastening is the prey” - - “The Looting Will Come Quickly; the Prey Will Be Easy” - - “Take sway the spoils with speed, quickly take the prey” - - “Swift is the booty, speedy is the prey” - - “Swift the Spoils of War and Speedy Comes the Attacker” - - “Make haste to plunder! Hurry to the spoil!” - - “Make haste to the spoil; fall upon the prey.” - - “Your enemies will soon be destroyed.’” - TLB. - - “They hurry to get what they can. They run to pick up what is left.” - NLV.

And John Gill wrote:

“‘hasten to seize the prey, and to take away the spoil.’ Some translate it, ‘in hastening the prey, the spoiler hastens’; perhaps it may be better rendered, ‘hasten to the spoil, hasten to the prey.’”

An American Translation (by trinitarians Smith & Goodspeed) says:

“Wonderful Counselor IS God Almighty, Father forever, Prince of Peace.”

From the Is. 9:6 footnote in the trinity-supporting NET Bible:


".... some have suggested that one to three of the titles that follow ['called'] refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, 'and the Extraordinary Strategist, the Mighty God calls his name, "Everlasting Father, Prince of Peace."'"



Of course it could also be honestly translated:

“The Wonderful Counselor and Mighty God Is the Eternal Father of the Prince of Peace.”

The Holy Scriptures, JPS Version (Margolis); The Leeser Bible; Tanakh by the JPS, 1985; etc. have similar renderings.

The traditional trinitarian translation and interpretation is the least likely from the standpoint of the usual Israelite use of names with multiple words (and those which include the word "God"), and from the clear understanding of who God alone was at the time of writing.

 

[justbyfaith]

All done nicely to explain away sound doctrine of the holy scriptures.

I would point out to you that in Acts 20:28 it says that God purchased the church with His own blood.

In the same way, “Eternal Father” could mean that the Messiah is one who has been given eternal life and through him God has brought eternal life to many others.

Mal 2:10, Have we not all one father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of our fathers?

So, Jesus is the Eternal Father (really, more accurately He is the everlasting Father; but we will allow your change). This means that He is God the Father; because, as Malachi 2:10 tells us, we all have one Father that begets us (gives eternal life); and therefore if Jesus begets us, He is that one Father.

 

[justbyfaith]

The Deity of Christ is a doctrine that is essential to salvation (see John 8:24; John 8:58; John 8:59, John 10:31-33; Exodus 3:14).

The Jews understood Jesus' claim to be God...they picked up stones to stone Him for blasphemy on more than one occasion for statements that He made to that effect.

In John 8:24, Jesus makes it a pivotal, salvation issue.

 

[justbyfaith]

So, just as “Lord” was applied to anyone in authority:

"lord" may be applied to anyone in authority; however, "Lord" can only refer to one Person mentioned in the holy scriptures.

Eph 4:5, One Lord, one faith, one baptism,

1Co 8:6, But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

Mar 12:29, And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:

 

[justbyfaith]

Furthermore, I would bring up the following scriptures:

Mat 11:25, At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

Luk 10:21, In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.

 

[justbyfaith]

And this:

1Co 12:3, Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.

 

[tigger 2]

All done nicely to explain away sound doctrine of the holy scriptures.

I would point out to you that in Acts 20:28 it says that God purchased the church with His own blood.



Mal 2:10, Have we not all one father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of our fathers?

There are 2 major uncertainties about the proper translation of Acts 20:28. Either one of those uncertainties completely nullifies any trinitarian "proof" proposed for this scripture!

First, even some trinitarian Bibles translate this verse, "the church of the Lord." - NEB; REB; ASV; Moffatt; etc. Since Jesus was often referred to as "the Lord," this rendering negates any "Jesus is God" understanding for Acts 20:28.


Yes, even the popular trinitarian The New International Dictionary of New Testament Theology, p. 838, Vol. 2, Zondervan Publ., 1986, uses this translation for Acts 20:28 also: "to feed the church of the Lord"!

Second, even some trinitarian Bibles render this verse, "to care for the church of God which he obtained with the blood of his own Son." - RSV, 1971 ed. also NRSV; NJB; CEB; CJB CEV; GNT; LEB; MOUNCE; NCV; NET; and VOICE.


The New Testament Greek words tou idiou follow "with the blood" in this scripture. This could be translated as "with the blood of his own." A singular noun may be understood to follow "his own." This would be referring to God's "closest relation," his only-begotten Son.

The NIV Study Bible tells us in a footnote for Acts 20:28: "his own blood. Lit[erally] 'the blood of his own one,' a term of endearment (such as 'his own dear one,' referring to his own son)." - Zondervan, 1985. See A Textual Commentary on the Greek New Testament, United Bible Societies, p. 481, which tells us:

"Instead of the usual meaning of dia tou haimatos tou idiou [`through the blood of the own'], it is possible that the writer of Acts intended his readers to understand the expression to mean `with the blood of his Own.' (It is not necessary to suppose, with Hort, that huiou ['son'] may have dropped out after tou idiou, though palaeographically such an omission would have been easy.) This absolute use of ho idios is found in Greek papyri as a term of endearment referring to near relatives. It is possible, therefore, that `his Own' (ho idios) was a title which early Christians gave to Jesus, comparable to `the Beloved'."

Therefore, we can see that a rendering similar to RSV's "the church of God which he obtained with the blood of his own son [or `beloved']" is obviously an honest, proper rendering.


Although the UBS Committee didn't actually commit itself one way or another on this rendering of tou idiou at Acts 20:28, it did mention that "some have thought [it] to be a slight probability that tou idiou is used here as the equivalent of tou idiou huiou [`his own Son']." - p. 481. Obviously this includes those trinitarian scholars who translated the Revised Standard Version (1971 ed.) and Today's English Version.

 

[justbyfaith]

There are 2 major uncertainties about the proper translation of Acts 20:28.

If you feel comfortable rejecting the kjv's rendering of the verse, I suppose I should say, more power to you. But I will only say to you that in these other translators you are heaping for yourself teachers to tell you what your itching ears want to hear.

 

[justbyfaith]

Yes, even the popular trinitarian The New International Dictionary of New Testament Theology, p. 838, Vol. 2, Zondervan Publ., 1986, uses this translation for Acts 20:28 also: "to feed the church of the Lord"!

And yet, isn't the Lord, God, according to Mark 12:29 (kjv), Acts 4:24, and Matthew 11:25, and Luke 10:21? This, coupled with the understanding that there is one Lord (Ephesians 4:5, 1 Corinthians 8:6), should tell you that God purchased the church with His own blood, even if you do go by these other translations.

 

[tigger 2]

Kurios ('lord') is used as a title for anyone in authority, whether slaves to masters, wives to husbands, etc.

Thayer admits the same:
b. κύριος is a title of honor, expressive of respect and reverence, with which servants salute their master, Matthew 13:27; Matthew 25:20, 22; Luke 13:8; Luke 14:22, etc.; the disciples salute Jesus their teacher and master, Matthew 8:25; Matthew 16:22; Luke 9:54; Luke 10:17, 40; Luke 11:1; Luke 22:33, 38; John 11:12; John 13:6, 9, 13; John 21:15-17, 20f, etc., cf. 20:18; Luke 24:34; his followers salute Jesus as the Messiah, whose authority they acknowledge (by its repetition showing their earnestness (cf. Winer's Grammar, § 65, 5 a.)), κύριε, κύριε, Matthew 7:21; and R G in Luke 13:25; employed, too, by a son in addressing his father, Matthew 21:30; by citizens toward magistrates, Matthew 27:63; by anyone who wishes to honor a man of distinction, Matthew 8:2, 6, 8; Matthew 15:27; Mark 7:28; Luke 5:12; Luke 13:25; John 4:11, 15, 19; John 5:7; John 12:21; John 20:15; Acts 9:5; Acts 16:30; Acts 22:8.

 

[brakelite]

The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law.‖ Deuteronomy 29:29 The revelation of Himself that God has given in His word is for our study. This we may seek to understand. But beyond this we ought not to penetrate. The highest intellect may tax itself until it is wearied out in conjectures regarding the nature of God; but the effort will be fruitless. This problem has not been given us to solve. No human mind can comprehend God. Let not finite man attempt to interpret Him. Let none indulge in speculation regarding His nature. Here silence is eloquence. The Omniscient One is above discussion.
God‘s Word and His works contain the knowledge of Himself that He has seen fit to reveal to us. We may understand the revelation that He has thus given of Himself. But it is with fear and trembling, and with a sense of our own sinfulness, that we are to take up this study, not with a desire to try to explain God, but with a desire to gain that knowledge which will enable us to serve Him more acceptably. Let no one venture to explain God. Human beings cannot explain themselves, and how, then, dare they venture to explain the Omniscient One?
Ellen White.

 

[justbyfaith]

Kurios ('lord') is used as a title for anyone in authority, whether slaves to masters, wives to husbands, etc.

Thayer admits the same:
b. κύριος is a title of honor, expressive of respect and reverence, with which servants salute their master, Matthew 13:27; Matthew 25:20, 22; Luke 13:8; Luke 14:22, etc.; the disciples salute Jesus their teacher and master, Matthew 8:25; Matthew 16:22; Luke 9:54; Luke 10:17, 40; Luke 11:1; Luke 22:33, 38; John 11:12; John 13:6, 9, 13; John 21:15-17, 20f, etc., cf. 20:18; Luke 24:34; his followers salute Jesus as the Messiah, whose authority they acknowledge (by its repetition showing their earnestness (cf. Winer's Grammar, § 65, 5 a.)), κύριε, κύριε, Matthew 7:21; and R G in Luke 13:25; employed, too, by a son in addressing his father, Matthew 21:30; by citizens toward magistrates, Matthew 27:63; by anyone who wishes to honor a man of distinction, Matthew 8:2, 6, 8; Matthew 15:27; Mark 7:28; Luke 5:12; Luke 13:25; John 4:11, 15, 19; John 5:7; John 12:21; John 20:15; Acts 9:5; Acts 16:30; Acts 22:8.

And yet the Bible teaches that there is one Kurios (Lord).

Here it is important to make a distinction between Kurios and kurios.

When the word is not capitalized, it may indeed refer to anyone in authority.

But when it is capitalized, it is referring to that one who is in ultimate authority, Jesus Christ, even the Father.

Eph 4:5, One Lord, one faith, one baptism,

Mar 12:29, And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:

1Co 8:6, But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

Mat 11:25, At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

Luk 10:21, In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.

1Co 12:3, Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.

 

[justbyfaith]

The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law.‖ Deuteronomy 29:29

I say to you truly that the Trinity is now revealed in the things that I have written about it to the saints; for those who will receive the understanding of it.

Eph 3:3, How that by revelation he made known unto me the mystery; (as I wrote afore in few words,
Eph 3:4, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)

 

[tigger 2]

JBF wrote:
"Here it is important to make a distinction between Kurios and kurios.

When the word is not capitalized, it may indeed refer to anyone in authority.

But when it is capitalized, it is referring to that one who is in ultimate authority, Jesus Christ, even the Father."
.............................................
None of the extant NT Greek manuscripts used by translators uses an initial capital letter (or punctuation) for the NT Greek words!!

Capital letters are used as the translator wants them used in English translation!

 

[DoveSpirit05]

why du say the trinity is no lie?

 

[justbyfaith]

JBF wrote:
"Here it is important to make a distinction between Kurios and kurios.

When the word is not capitalized, it may indeed refer to anyone in authority.

But when it is capitalized, it is referring to that one who is in ultimate authority, Jesus Christ, even the Father."
.............................................
None of the extant NT Greek manuscripts used by translators uses an initial capital letter (or punctuation) for the NT Greek words!!

Capital letters are used as the translator wants them used in English translation!

Well, then, kurios, also, can only refer to one Person in all of history...because of the following verses, which say that there is one Kurios:

Eph 4:5, One Lord, one faith, one baptism,

Mar 12:29, And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:

1Co 8:6, But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

Mat 11:25, At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

Luk 10:21, In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.

1Co 12:3, Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.

These verses show that kurios does not refer to "anyone in authority," but to only one Person in authority, if what you say is true, and the capitalizations of letters in the translations of our current Bibles are not inspired.

There is one Kurios. That is what these verses teach us.

And therefore if the distinctions made by capitalizations are not valid, we have a problem.

Because of course in 1 Corinthians 8:5 it says that there are lords many.

But if capitalizations don't matter, you have to remember that there is only one lord; according to the verses that I have quoted above (in the quote box).

If they do matter, then the one Lord of scripture is different from what is being spoken of by lords many in 1 Corinthians 8:5.

It only fits if the capitalizations matter. Otherwise you have a contradiction: one lord, and lords many. or: one Lord, and Lords many.

If capitalizations do matter, then the accurate interpretation is: one Lord, and lords many.