More about the lack of “Monotheism” as we understand it in ancient times:

“In Greco-Roman antiquity, all gods existed, even for the ancient ‘monotheists’.” “The heavens were too crowded even for ‘monotheists’”

The purpose of the inscriptions mentioning the word “single god” in ancient times is not to give the number of gods of the groups but to “express the superiority of their own gods”.

Some Orphic hymns commemorating Zeus and their parallels in the Bible: “Sing to God, sing to God; Sing, sing to our King! For God is king over all the world.” [Psalms 47:6-7] Thus says the LORD of hosts, “I am the first and the last” [Isaiah 44:6]

Although it is not correct to call it monotheist, it seems that the idea that divinity has a singular structure began to form in the Greeks before interacting with the Abrahamic tradition. And yes, it is not correct to say monotheist. Even though they make these statements, they still accept that there are people who know them.

They sacrifice animals to them and pray. At the same time, this is why Angelos Chaniotis prefers the definition of Megatheism, not Monotheism, when examining the understanding of god in this period.

Even in philosophical circles, the phrase “one god” is not a statement that rejects the ontological reality of other gods. Even for Jewish philosophers like Philip. The 2nd century philosopher Maximus of Tire, who is considered one of the pioneers of Neoplatonism, is a good example of this. “There is only one belief on which every nation agrees: that there is one God, the father and king of all, with him other gods, his children… This is what the Greeks and barbarians all say.” [Maximus of Tire (2nd century AD), Orations 11:5]

Simon lists one by one the places in the Bible where the existence of other gods is accepted: “[Simon :] God speaks with the assumption that other gods exist | Pseudo-Clementine Homilies 16.6