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“But in Plato’s view these are not the only gods. These visible gods, he thinks, were the first gods which human beings recognized. They were called gods because they ‘run or course forever’ through the heavens. The Greek word for "I run" is theô (θεο) [84]; the Greek word for god is "theos" (θεος) [284]. But later, when cities were founded, other gods were recognized. These are the gods we call Zeus, Athena, Hera, and so forth--the Olympians. We can call them that provided we don't believe everything about them that Homer and Hesiod and their ilk tell us. For one thing, no human being has the slightest idea of these gods' true names, i.e., what they call each other. (It's probably not Zeus, Hera, etc.) These are the gods of civilized life; that's why (says Plato) they are not recognized by most of the barbarians. These are the gods that care about human beings and are aware of whether we are good or wicked.”
— Garret, Jan. (A42/1997), “Did Socrates Teach New Deities: Homer's Gods, Plato's Gods?” (text)
What Garret is talking about here, but does not know, after spending a decade and a half of teaching Plato's philosophy, is that he refers to the sun god Horus (turned Ra) running though the alphabet cycle: A (1) to flood (50) to lotus (1000); then repeat. Alternatively, this running would mean: going through the three rows or periods of the periodic table of letters.
When he says ”running through the heavens”, he means going through the body of Nut (letter B), or Hathor (letter Ω) the Milky Way, in the older version.
Note the only cipher determined for 282 is that it is the higher number of the first “amicable pair” of mathematics.
To quote, David Bentley Hart, " … where the Greek speaks of "ho theos", which clearly means God in the fullest and most unequivocal sense … " (The New Testament, a Translation by David Bentley Hart, Yale, 2017). I agree. In most instances it indicates God in a general sense, and often the Father particularly.
However, there are a few important exceptions:
- Matt 1:23, and they will call Him Immanuel, which means, “God [= ho theos] with us” clearly refers to Jesus as the angel said. Note further that this is the first occurrence of the word "theos" in all the four Gospels. Therefore, it cannot be anaphoric.
- John 20:28, Thomas said to him, 'My Lord and my God'. Again, this is ho theos and addressed directly to Jesus (despite the strident and twisting objections of Gregory Blunt/Thomas Pearne both old and modern.)
- Titus 2:13, “…our great God and Saviour, Jesus Christ.” (Same comment as above)
- Heb 1:8, “About the Son he says, ‘Your throne, O God, will last forever’”. (Ditto)
- Heb 1:9, "therefore O God, Your God, has anointed You above Your companions with the oil of joy.”
- 2 Peter 1:1, “…righteousness of our God and Saviour, Jesus Christ.”
- 1 John 5:20, “And we know that the Son of God has come and has given us understanding, so that we may know Him who is true; and we are in Him who is true—in His Son Jesus Christ. He is the true God and eternal life.” (See Wallace - Greek Grammar, Beyond the Basics page 327.)
I have made no attempt to be exhaustive - there are probably more.
Just one more observation, "ho theos" often occurs in such a way that it cannot be anaphoric, eg, Matt 1:23, 3:9, 16, 4:3, Luke 1:6, 8, 16, 19, 26, 30, 32, Acts 1;3, 2:11, 17, 22, 23, 24, 30, 32, 33, 36, 39, 47, 3:8, 9, 13, 15, etc.
The referent depends upon the context. For example:
8 But of the Son he says, “Your throne, O God (ὁ θεὸς), is forever and ever, the scepter of uprightness is the scepter of your kingdom. 9 You have loved righteousness and hated wickedness; therefore God (ὁ θεὸς), your God (ὁ θεὸς), has anointed you with the oil of gladness beyond your companions.” (Hebrews 1 ESV)
Clearly ὁ θεὸς in verse 8 refers to the Son. The first use of ὁ θεὸς in verse 9 again refers to the Son but the second to the Father. That is, God the Father anoints God the Son.