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of your creation," of this whole earth, I mean humanity, ruling alone, once death, which reigned from Adam until Moses, has been destroyed, along with the devil who has its power. 5.90 A testimony that the drinkable divine Word becomes living water must be taken from the Gospel, where the Savior said: "But whoever drinks of the water that I will give him, there will be in him a spring of living water welling up to eternal life," and again: "He who believes in me, as the scripture has said, 'Out of his belly will flow rivers of living water.'" For just as he who drinks of the water that Jesus gives will have in himself a spring of living water, so rivers of living water will flow from the belly of the one who has drunk. 5.91 Zach. XIV, 9-11: On that day the Lord will be one, and his name one. Encircling the whole land and the wilderness from Geba to Rimmon south of Jerusalem; but Rama will remain in its place; from the gate of Benjamin to the first gate, to the gate of the corners, and to the tower of Hanameel, to the king's winepresses, they will dwell in it, and there will be no longer any curse, and Jerusalem will dwell in confidence. 5.92 When the aforementioned things come to pass by the gift of God, then polytheism will be gone, only the one who established all things being known and confessed. For of old, when there was a division of the last and first sea, that of the calling of the Jews and of the Greeks—for these were assigned as the seas—it was not confessed by all that God is one. The idolaters thought there were many gods, but the Jews, one. But when the gospel came, knowledge of the one and only originator of creation came to men, so that Paul, speaking in Christ, would write: "Is God the God of Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also, since God is one." For this is what it signifies to be one God. 5.93 On the day, then, on which the one expected to come, the Only-begotten Son of God, shall arrive, with all error and false opinion having been destroyed, the one and only true God will be confessed, so that those who have obtained knowledge of the truth worship and serve him alone, the man-made gods no longer existing, as the divine word says: "Let the gods who did not make heaven and earth perish from the earth and from under heaven." 5.94 It has been said in the preceding statements that the Lord will destroy from the earth all the wooden idols, removing from it the unclean spirit, so that not even the demons are any longer considered gods, concerning whom the theologian says, to whom "the unseen and hidden things of wisdom" were revealed by the master of all: "All the gods of the nations are demons." 5.95 And not only, with these falsely named gods being done away with by no longer being supposed to be gods, will the one God be known, when those who were led astray "have turned from idols to serve the living and true God," but also by its being piously observed that not even the world is God, nor any part of it, with men no longer worshiping or revering creation rather than the creator, so that they no longer bow down to the sun and the moon or serve them. 5.96 In this way, God being one, on the day which the sun of righteousness makes and reveals, his name also will be one. For since all have a harmonious, exact, and pious understanding, it is signified by one name, fulfilling what was said in the hymns: "Wonderful is your name in all the earth," and further: "You have magnified your holy name above all," and again: "As is your name, O God, so also is your praise to the ends of the earth." In harmony with the psalmist, the prophet Habakkuk also says these things concerning the true God: "The earth is full of his praise." 5.97 Since the name of the one God is proclaimed and glorified everywhere on earth, another name

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τῆς κτίσεώς σου», ταύτης πάσης τῆς γῆς, λέγω δὴ τῆς ἀνθρωπότητος, μόνος βασιλεύων καταλυθέντ̣ος τοῦ θανάτου τοῦ ἀπὸ Ἀδὰμ μέχρι Μωϋσέως βασιλεύσαντος καὶ τοῦ τὸ κράτος αὐτοῦ ἔχοντος διαβόλου. 5.90 Μαρτύριον τοῦ ὕδωρ ζῶν γενέσθαι τὸν πότιμον θεῖον λόγον παραλημπτέον ἐκ τοῦ Εὐα̣γγελίου, τοῦ Σωτῆρος εἰρηκότος· «Ὃς δὲ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ζῶντος ἁλλομένου εἰς ζωὴν αἰώνιον», καὶ πάλιν· «Ὁ π̣ιστεύων εἰς ἐμέ, καθω`̣ς̣ εἶπεν ἡ γραφή, ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ποταμοὶ ὕδατος ζῶντος.» Ὡς γὰρ πηγὴν ἐν αὐτῷ ὕδατος ζῶντος ἕξει ὁ πίνων ἐκ τοῦ ὕδατος ὃ δίδ̣ωσιν Ἰησοῦς, οὕτω ποταμοὶ ὕδατος ζῶντος ῥεύσουσιν ἐκ τῆς κοιλίας τοῦ πιόντος. 5.91 Zach. XIV, 9-11: Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἔσται Κύριος εἷς, καὶ τὸ ὄνομα αὐτοῦ ἕν. Κυκλῶν πᾶσαν τὴν γῆν καὶ τὴν ἔρημον ἀπὸ Γάβελ ἕως Ῥεμμὼν κατὰ νότον Ἰερουσαλήμ· Ῥαμὰ δὲ ἐπὶ τόπου μενεῖ· ἀπὸ τῆς πύλης Βενιαμὶν ἕως τῆς πύλης τῆς πρώτης, ἕως τῆς πύλης τῶν γωνιῶν καὶ ἕως τοῦ πύργου Ἁναμεήλ, ἕως τῶν ὑποληνίων τοῦ βασιλέως κατοικήσουσιν ἐν αὐτῇ, καὶ οὐκ ἔσται ἀνάθεμα ἔτι, καὶ κατοικήσει Ἰερουσαλὴμ πεποιθότως. 5.92 Ὅταν τὰ προειρημένα ὑπαρχθῇ δωρεᾷ Θεοῦ, τὸ τηνικάδε ἡ πολυθεότης οἰχήσεται, μόνου τοῦ τὰ πάντα συστησαμένου γι̣νωσκομένου καὶ ὁμολογουμένου. Πάλαι μὲν γὰρ διαφορᾶς οὔσης ἐσχάτης καὶ πρώτης θαλάττης, τῆς τῶν Ἰουδαίων κλήσεως καὶ τῶν Ἑλλήνων, -αὗται γὰρ ἀπεδόθησαν α̣ἱ θάλασσαι, -οὐχ ὡμολογεῖτο ὑπὸ πάντων εἷς εἶναι Θεός. Οἱ μὲν εἰδωλολάτραι πολλοὺς ᾤοντο θεοὺς εἶναι, ἕνα δὲ οἱ Ἰουδαῖοι. Ἐλθόντος δὲ τοῦ εὐαγγελίου, τοῦ ἑνὸς καὶ μόνου γενεσιάρχου γνῶσις τοῖς ἀνθρώποις ὑπῆρκται, ὡς τὸν ἐν Χριστῷ λαλοῦντα Παῦλ̣ον γράφειν· «Μὴ Ἰουδαίων μόνον ὁ Θεός, οὐχὶ καὶ ἐθνῶν; Ναὶ καὶ ἐθνῶν, ἐπείπερ εἷς ὁ Θεός.» Του῀̣το γὰρ ἀποσημαίνει τὸ εἶναι εἷς ὁ Θεός. 5.93 Ἐν τῇ ἡμέρᾳ τοίνυν̣ ἐν ᾗ ἐλεύσεται ὁ προσδοκώμενος ἥκειν ὁ Μονογενὴς Υἱὸς τοῦ Θεοῦ, πάσης πλανήσεως καὶ ψευδοδοξίας καταλυθείσης, ὁ εἷς καὶ μόνος ἀληθινὸς Θεὸς̣ ὁμολογηθήσεται, ὡς αὐτῷ μόνῳ προσκυνεῖν καὶ λατρεύειν τοὺς γνῶσιν τῆς ἀληθείας ἐσχηκότας, οὐκέτ' ὄντων τῶν χειροποιήτων θεῶν, τοῦ θείου λόγου φάσκοντος· «Θεοὶ οἳ οὐκ ἐποίησαν τὸν οὐρανὸν καὶ τὴν γῆν ἀπολέσθωσαν ἀπὸ τῆς γῆς καὶ ὑποκάτωθεν τοῦ οὐρανοῦ.» 5.94 Εἴρηται ἐν τοῖς πρότερον προκειμένοις ὡς ὀλοθρεύσει Κύριος ἀπὸ τῆς γῆς πάντα τὰ ξύλα, ἐξαιρῶν ἀπ' αὐτῆς τὸ πνεῦμα τὸ ἀκάθαρτον, ὡς μηδὲ τοὺς δαίμονας ἔτι νομίζεσθαι θεούς, περὶ ὧν ὁ θεολόγος φησὶν ᾧ «τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας» πεφανέρωται ὑπὸ τοῦ δεσπότου τῶν ὅλων· «Πάντες οἱ θεοὶ τῶν ἐθνῶν δ̣αιμόνια.» 5.95 Οὐ μόνον δέ, τούτων τῶν ψευδωνύμων θεῶν ἀναιρεθέντων τῷ μηκέτι ὑπολαμβάνεσθαι θεοὶ εἶναι ὁ μόνος Θεὸς γνωσθήσεται, «ἐπιστρεψάντων» τῶν ἀπ̣η̣ρτημένων «ἀπὸ τῶν εἰδώλων εἰς τὸ δουλεύειν Θεῷ ζῶντι καὶ ἀληθινῷ», ἀλλὰ καὶ τῷ εὐσεβῶς τεθεωρῆσθαι ὅτι οὐδὲ ὁ κόσμος Θεός ἐστιν, οὐδέ τι μέρος αὐτοῦ, οὐ λατρευόντων ἔτι ἢ σεβομένων τῶν ἀνθρώπων τῇ κτίσει παρὰ τὸν κτίσαντα, ὥστε μηκέτι προσκυνεῖν τῷ ἡλίῳ καὶ τῇ σελήνῃ ἢ λατρεύειν αὐτοῖς. 5.96 Τούτῳ τῷ τρόπῳ Θεοῦ ἑνὸς ἐσομένου, ἐν τῇ ἡμέρᾳ ᾗ ποιεῖ καὶ δείκνυσιν ὁ τῆς δικαιοσύνης ἥλιο̣ς, καὶ τὸ ὄνομα αὐτοῦ ἓν ἔσται. Πάντων γὰρ σύμφωνον καὶ ἠκριβ̣ωμένην νόησιν καὶ εὐσεβῆ ἐχόντων, ἑνὶ ὀνόματι σημαίνεται, πληρουμένου τοῦ λεχθέντος ἐν ὕμνοις· «Θαυμ̣αστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇ», καὶ ἔτι· «Ἐμεγάλυνας ἐπὶ πάντας τὸ ὄνομα τὸ ἅγιόν σου», καὶ πάλιν· «Καθὼς τὸ ὄνομά σου, ὁ Θεός, οὕτω καὶ ἡ αἴνεσίς σου ἐπὶ τὰ πέρατα τῆς γῆς.» Συμφώνως τῷ ὑμνῳδῷ καὶ ὁ προφήτης Ἁμβακοὺμ περὶ τοῦ ἀλ̣ηθινοῦ Θεοῦ τάδε φησίν· «Αἰνέσεως αὐτοῦ πλήρης ἡ γῆ.» 5.97 Ἐπειδὴ ἁπανταχοῦ γῆς βεβόηται καὶ δοξάζεται ἡ τοῦ ἑνὸς Θεοῦ προσηγορία, ἄλλο ὄνομα