The “rule“ cannot extend to Christological references without presuppositional circularities. The normative usages, with varying exceptions to help out, apply to human beings. The idea of “persons” can not automatically be assigned to “God” or ”Lord“ or “Spirits, without letting dubious ontological categories, often unaccepted, prefigure the rule, Even dyed-in-wool Athanasian creedalists will say that the ontology persons are radically different than human persons.
You realize this statement above is itself a presuppositional circularity? And it is also outside the scope of this discussion? As it relates to the Trinity, "Persons" is an anthropomorphism, merely an aid to help people understand there is a distinction between Father, Son, and Holy Spirit, each with their own role and personality in the Godhead, yet they are one God. The reality is incomprehensible, such terms are only an aid to understanding what is far beyond the limits of our understanding. Are you Unitarian, or Oneness?
Do you have a “final answer” of Winter Rules that includes exceptions and examples missed by Sharp”
Do you have a special page where “personal descriptions” and other terms that are subject to varying understandings, like “proper names” are all made crystal clear?
"Personal descriptions" is actually how Sharp, not me, states it, and he gives specific examples: "regarding office, dignity, affinity, or connection, and attributes, properties, or qualities, good or ill."
Glassius actually sums it up nicely, using the word
epithet.
I haven't changed my answer at all, or added or changed any point of the rule or deviated from applying it as Sharp states it. Your examples have simply
not met the requirements of the rule
as Sharp states it. So these are not "exceptions and examples missed by Sharp," but bad examples put forth that for specific reasons do not fall under the umbrella of the rule.
It's
your understanding that is deficient here. Sharp is not talking about any
(article)-noun-"and"-(no-article)-noun construction...
The rule applies to singular, personal epithets. That is it.
In its most simplest terms, that is the rule. Are plurals
singular? No. Are ordinals
epithets? No. Are proper names
epithets (an epithet is "a characterizing word or phrase accompanying or occurring in place of the name of a person" - MW)? No. Are things
personal epithets? There may be hundreds of examples of passages that do not fall under this rule, but when they don't,
it's because they fail to meet these simple requirements. Therefore elaborating the rule against abusers of it by emphasizing it excludes the aforementioned plurals, ordinals, or personal names, is in reality
absolutely redundant.
The moral is this: simply. apply. the. rule. as. it. is. written.
I've added many times also, English grammar expresses virtually the
exact same rule with the
exact same exceptions. If you are stumbling over the Greek, just look at the English.