I deeply appreciate the piety that wants to capitalize, not just the names of God, but also anything referencing him (pronouns, for instance). This is especially the case in the NASB, which tends to capitalize everything the committee thinks is a reference to God.
The problem with this is that choosing what not to capitalize gets fuzzy. Take Mark 1:10-11:
αὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν· σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
I’m not a fan of nomina sacra in general and here is beautiful case in point: if we capitalize “Spirit” on the weight of the πνεύματι ἁγιῳ of verse 8 (in contrast to the τὸ πνεῦμα τὸ ἀκάθαρτον in 1:26 and 5:8), then I see no reason why we shouldn’t also capitalize “Voice” on the weight of υἱός μου ὁ ἀγαπητός (1:11).
But how does the NASB capitalize it?
Immediately coming up out of the water, He saw the heavens opening, and the Spirit like a dove descending upon Him; and a voice came out of the heavens: “You are My beloved Son, in You I am well-pleased.”
So we capitalize He, Spirit, Him, My, Son, and You. But not voice.
The argument could be, Yes, but φωνη is anartherous and it would seem the drama is over the heavens that are cracking open. The fact that it’s a voice seems to point to the fact there’s actually a voice coming from heaven, so you don’t need a capital.
To which I would say, You’ve capitalized every single pronoun in the text when you don’t need it, so why the sudden self control?
I guess I would just prefer we capitalize proper names, θεος, and κυριος (where obviously appropriate) and then discuss the Christian tradition of nomina sacra in the interpretation.