The following is from Book 4 Chapter 7 of Demonstratio Evangelica of Eusebius of Caesarea:
[b] That to the Hebrews alone of Old was the Knowledge of the True God
revealed, being known by the Manifestation of the Christ.
Into this truth Moses, the first
mystic theologian, initiated the Hebrews of old, saying:
“7. Ask thy father, and he shall
announce to thee, thine elders, and they shall tell thee[c] 8. When the Most High divided the nations, when he distributed
the sons of Adam, he set the bounds of the nations according to the number of
the angels of God. 9. His people Israel became the portion of the Lord: Israel
was the line of his inheritance.”
In these words surely he names
first the Most High God, the Supreme God of the Universe, and then as Lord His
Word, Whom we call Lord in the second degree after the God of the Universe. [d] And their import is that all the
nations and the sons of men, here called sons of Adam, were distributed among
the invisible guardians of the nations, that is the angels, by the decision of
the Most High God, and His secret counsel unknown to us. Whereas to One beyond
comparison with them, the Head and King of the Universe, I mean to Christ
Himself, as being the Only-begotten Son, was handed over that part of humanity
denominated Jacob and Israel, that is to say, the whole division which has
vision and piety.
[157] For the one engaged in the contest of the practice of virtue,
even now struggling and contending in the gymnasium of holiness, was called in
Hebrew nomenclature Jacob: while he that has won victory and the prize of God
is called Israel, one like that actual famed forefather of the whole race of
the Hebrews, and his true sons and their descendants, and their forefathers,
all prophets and men of God. Do not suppose, I beg you, that the multitude of
the Jews are thus referred to, but only those of the distant past, who were
made perfect in virtue and piety.
These, then, it was, whom the
Word of God, the Head and Leader of all, called to the worship of the Father
alone, Who is the Most High, far above all things that are seen, beyond the
heaven and the whole begotten essence, calling them quietly and gently, and
delivering to them the worship of God Most High alone, the Unbegotten and the
Creator of the Universe. (Eusebius of Caesarea, The Proof of the
Gospel: Being the Demonstratio Evangelica of Eusebius of Caesarea, 2 vols.
[trans. W. J. Ferrar; Translation of Christian Literature. Series I: Greek
Texts; London: Society For Promoting Christian Knowledge, 1920], 1:175-76)
According
to N. Wyatt, in this passage and its interpretation of ‘ēl celyôn (El/God Most High):
. . . the two parts of the divine title appear
as separate deities. (N. Wyatt, “The Seventy Sons of Athirat, the Nations of
the World, Deuteronomy 32:6b, 8-9, and the Myth of Divine Election,” in The
Archaeology of Myth: Papers on Old Testament Tradition [London: Routledge,
2014], 72)
