Should the phrase "God from God" in the Nicene Creed be translated as "god from god"?

I previously posted the question: > I understand the word theos may be translated as "God" or as "god." > Bible writers added words (the, true, only, or one) to indicate the > Almighty. For example, in prayer, Jesus described the Father as **the > only true theos** (John 17:3). The Nicene Creed describes the Father > as "one theos" and the Son as "true theos from true theos." Is there > anything in the Greek of this phrase to indicate whether this should > read "God" or "god?" But the moderator closed the question and indicated: > Add details and clarify the problem you’re solving. So, let me try to explain why I ask such a question: The ancient Greek word theos is the standard word used by the Greeks for their gods, the pantheon. The modern English word “God” has a very different meaning, for it is used only for one Being, namely the Ultimate Reality; the Almighty. Since no other word was available, the New Testament writers used the same word theos for the God of the Bible. When the context indicates that it refers to the Ultimate Reality, it is translated as “God.” But the New Testament also uses theos for other beings, such as Satan and even certain humans. In such instances, it is translated as “god.” (e.g., 1 Cor 8:5-6) The Nicene Creed refers to Jesus as theos in the phrase “theos from theos.” On the assumption of the Trinity doctrine, in which the Son is God Almighty, this is translated as “God from God.” However, **the authors of the 325 Nicene Creed did not think of the Son as God Almighty**. This is indicated by the following: 1. The Creed itself makes a distinction between the “one God, the Father almighty” and “one Lord, Jesus Christ.” 2. Most of the delegates to the council were followers of Origen Frend WHC (The Rise of Christianity) (<a href="/redirect?url=https%3A%2F%2Frevelationbyjesuschrist.com%2Ferickson%2F" class="external-link" target="_blank" rel="nofollow noopener">Millard J. Erickson <i class="fas fa-external-link-alt fa-xs"></i></a>), and Origen, like all pre-Nicene Fathers, regarded the Son as subordinate to the Father (<a href="/redirect?url=https%3A%2F%2Frevelationbyjesuschrist.com%2Fhanson%2F%23origen" class="external-link" target="_blank" rel="nofollow noopener">Hanson <i class="fas fa-external-link-alt fa-xs"></i></a>). They did refer to Jesus as theos because they <a href="/redirect?url=https%3A%2F%2Frevelationbyjesuschrist.com%2Fhanson%2F%23divine" class="external-link" target="_blank" rel="nofollow noopener">did regard Him as divine <i class="fas fa-external-link-alt fa-xs"></i></a> but, in their theology, there were <a href="/redirect?url=https%3A%2F%2Frevelationbyjesuschrist.com%2Fhanson%2F%23theos" class="external-link" target="_blank" rel="nofollow noopener">many different types and grades of deity <i class="fas fa-external-link-alt fa-xs"></i></a>. 3. The concept or phrase “theos from theos” was used by pre-Nicene fathers (Irenaeus - Proof of the Apostolic Preaching 47, Tertullian <a href="/redirect?url=http%3A%2F%2Fwww.ccel.org%2Fccel%2Fschaff%2Fanf03.v.ix.xiii.html" class="external-link" target="_blank" rel="nofollow noopener">Against Praxeas 13 <i class="fas fa-external-link-alt fa-xs"></i></a>), but they regarded the Son as subordinate to the Father. 4. Later Arian Creeds also referred to Christ as theos from theos. For example, the Creed of Sirmium , in the year 358, refers to the Son as “God from God, light from light.” However, that creed presents the Son as subordinate to the Father. As a defense against the indications in the Bible that the Son is subordinate to the Father, the Council of Chalcedon stated that the Son, during His incarnation, had two natures: a divine and a human nature. Therefore, that council argues, when He said that He is subordinate to the Father, He was speaking from His human nature. However, the 'two natures' proposal only deals with indications of subordination while the Son was on earth in the form of a man. There are also many indications that the Son is subordinate to the Father BEFORE His incarnation and AFTER His resurrection and ascension. To defend against such indications of subordination, Trinitarians argue that the three ontologically equal Persons have a voluntary arrangement amongst themselves – a division of duties, so to speak - in which the Son is eternally subordinate to the Father. However, an eternal voluntary arrangement between three ontologically equal Persons, in which the Son is subordinated to the Father, remains real subordination. (Kevin Giles ) Conclusion and Question -------- Therefore, when Irenaeus said that “the Father is God and the Son is God” (Proof of the Apostolic Preaching 47), I understand that Irenaeus simply meant that both the Father and the Son are immortal beings with supernatural powers. And, therefore, when Irenaeus added that “that which is begotten of God is God,” he simply meant that, since the Father is an immortal being with supernatural powers, and since Jesus Christ is the only begotten of God, He is also an immortal being with supernatural powers. So, the question remains, on the basis of the conclusion that the Nicene Council regarded the Son as subordinate to the Father, how should "theos from theos" in the Nicene Creed be translated? This may be compared to the following quote from Irenaeus: > There is none other called God by the Scriptures except the Father of > all, and the Son, and those who possess the adoption. (IV, Preface). This quote classifies the Father, the Son, and believers under the category theos, showing the general meaning of the word theos. How should theos in this quote be translated?