Samuel said to the people, “Don’t be afraid. You have indeed done all this evil; yet don’t turn away from following Yahweh, but serve Yahweh with all your heart. Don’t turn away to go after vain things which can’t profit or deliver, for they are vain. For Yahweh will not forsake his people for his great name’s sake, because it has pleased Yahweh to make you a people for himself. Moreover, as for me, far be it from me that I should sin against Yahweh in ceasing to pray for you; but I will instruct you in the good and the right way. Only fear Yahweh, and serve him in truth with all your heart; for consider what great things he has done for you. But if you keep doing evil, you will be consumed, both you and your king.”

Samuel grew, and Yahweh was with him and let none of his words fall to the ground. All Israel from Dan even to Beersheba knew that Samuel was established to be a prophet of Yahweh. Yahweh appeared again in Shiloh; for Yahweh revealed himself to Samuel in Shiloh by Yahweh’s word.

Samuel said to the people, “It is Yahweh who appointed Moses and Aaron, and that brought your fathers up out of the land of Egypt. Now therefore stand still, that I may plead with you before Yahweh concerning all the righteous acts of Yahweh, which he did to you and to your fathers.

Evolution of the God Concept Among the Hebrews

Lives of Eminent Philosophers, Book 6: The Cynics

One day, observing a child drinking out of his hands, he cast away the cup from his wallet with the words, "A child has beaten me in plainness of living." He also threw away his bowl when in like manner he saw a child who had broken his plate taking up his lentils with the hollow part of a morsel of bread. He used also to reason thus: "All things belong to the gods. The wise are friends of the gods, and friends hold things in common. Therefore all things belong to the wise." One day he saw a woman kneeling before the gods in an ungraceful attitude, and wishing to free her of superstition, according to Zolus of Perga, he came forward and said, "Are you not afraid, my good woman, that a god may be standing behind you? – for all things are full of his presence – and you may be put to shame?"

Further, when Meidias assaulted him and went on to say, "There are 3000 drachmas to your credit," the next day he took a pair of boxing-gauntlets, gave him a thrashing and said, "There are 3000 blows to your credit." When Lysias the druggist asked him if he believed in the gods, "How can I help believing in them," said he, "when I see a god-forsaken wretch like you?" Others give this retort to Theodorus. Seeing some one perform religious purification, he said, "Unhappy man, don't you know that you can no more get rid of errors of conduct by sprinklings than you can of mistakes in grammar?" He would rebuke men in general with regard to their prayers, declaring that they asked for those things which seemed to them to be good, not for such as are truly good.

Being asked what was the height of human bliss, he replied, "To die happy." When a friend complained to him that he had lost his notes, "You should have inscribed them," said he, "on your mind instead of on paper." As iron is eaten away by rust, so, said he, the envious are consumed by their own passion. Those who would fain be immortal must, he declared, live piously and justly. States, said he, are doomed when they are unable to distinguish good men from bad. Once, when he was applauded by rascals, he remarked, "I am horribly afraid I have done something wrong." When brothers agree, no fortress is so strong as their common life, he said. The right outfit for a voyage, he said, is such as, even if you are shipwrecked, will go through the water with you.

Discourses 3.22: On the Calling of a Cynic

But that is not your way. If someone flogs you, go stand in the midst and shout, "O Caesar, what do I have to suffer under your peaceful rule? let us go before the Proconsul." But what to a Cynic is Caesar, or a Proconsul, or anyone other than He who has sent him into the world, and whom he serves, that is, Zeus? Does he call upon anyone but Zeus? And is he not persuaded that whatever of these hardships he suffers, it is Zeus that is exercising him? Nay, but Heracles, when he was being exercised by Eurystheus, did not count himself wretched, but used to fulfil without hesitation everything that was enjoined upon him: and yet is this fellow, when he is being trained and exercised by Zeus, prepared to cry out and complain? Is he a man worthy to carry the staff of Diogenes? Hear his words to the passers-by as he lies ill of a fever: "Vile wretches," he said, "are you not going to stop? Nay, you are going to take that long, long journey to Olympia, to see the struggle of worthless athletes; but do you not care to see a struggle between fever and a man?" No doubt a man of that sort would have blamed God, who had sent him into the world, for mistreating him! Nay, he took pride in his distress, and demanded that those who passed by should gaze upon him. Why, what will he blame God for? Because he is living a decent life? What charge does he bring against Him? The charge that He is exhibiting his virtue in a more brilliant style?

What are you, then? Truly a shepherd! for you wail as the shepherds do when a wolf carries off one of their sheep; and these men over whom you rule are sheep. But why did you come here in the first place? Your desire was not in danger, was it, or your avoidance, your choice, or your refusal? "No," he answers, "but my brother's frail wife was carried off." Was it not, then, a great gain to lose a frail and adulterous wife? "Shall we, then, be despised by the Trojans?" Who are they? Wise men or foolish? If wise, why are you fighting with them? If foolish, why do you care? "In what, then, is the good, since it is not in these things? Tell us. Sir messenger and scout." "It is where you do not expect it, and do not wish to look for it. For if you had wished, you would have found it within you, and you would not now be wandering outside, nor would you be seeking what does not concern you, as though it were your own possession. Turn your thoughts upon yourselves, find out the kind of preconceived ideas which you have. what sort of a thing do you imagine the good to be? Serenity, happiness, freedom from restraint. Come, do you not imagine it to be something naturally great? Something precious? Something not injurious?

And how is it possible for a man who has nothing, who is naked, without home or hearth, in squalor, without a slave, without a city, to live serenely? Behold, God has sent you the man who will show in practice that it is possible. "Look at me," he says, "I am without a home, without a city, without property, without a slave; I sleep on the ground; I have neither wife nor children, no miserable governor's mansion, but only earth, and sky, and one rough cloak. Yet what do I lack? Am I not free from pain and fear, am I not free? When has anyone among you seen me failing to get what I desire, or falling into what I would avoid? When have I ever found fault with either God or man? When have I ever blamed anyone? Has anyone among you seen me with a gloomy face? And how do I face those persons before whom you stand in fear and awe? Do I not face them as slaves? Who, when he lays eyes upon me, does not feel that he is seeing his king and his master?"

The Dhammapada

If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do. The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world. Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness.

Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing); reverence shown to the righteous is better. He who always greets and constantly reveres the aged, four things will increase to him, viz. life, beauty, happiness, power.

If a man for a hundred years sacrifice month after month with a thousand, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years. If a man for a hundred years worship Agni (fire) in the forest, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years.

The Bhagavad Gita

Listen thou again to My supreme word, most secret of all; beloved art thou of Me, and steadfast of heart, therefore will I speak for thy benefit. Merge thy mind in Me, be my devotee, sacrifice to Me, prostrate thyself before Me, thou shalt come even to Me. I pledge thee My troth; thou art dear to Me. Abandoning all duties come unto Me alone for shelter; sorrow not, I will liberate thee from all sins.

Arjuna said: Thou art the supreme Eternal, the supreme Abode, the supreme Purity, eternal divine man, primeval Deity, unborn, the Lord! All the Rishis have thus acclaimed Thee, as also the divine Rishi, Nârada; so Asita, Devala, and Vyâsa; and now Thou Thyself tellest it me. All this I believe true that Thou sayest to me, O Keshava. Thy manifestation, O Blessed Lord, neither Shining Ones nor Dânavas comprehend.

Therefore I fall before Thee; with my body I worship as it fitting; bless Thou me. As father with the son, as friend with friend, With the beloved as lover, bear with me. I have seen that which none hath seen before, My heart is glad, yet faileth me for fear; Show me, O God, Thine other Form again— Mercy, O God of Gods, home of all worlds—

Shinto Oracles

Even though men prepare for us a pure abode and offer there the rare things of the land, though they hang up offerings of the seven precious things, and with anxious hearts pray to us for hundreds of days, yet will we refuse to enter the house of the depraved and miserly. But we will surely visit the dwellings even of those in deep mourning without an invitation, if loving-kindness is there always. The reason is that we make loving-kindness our shintai. Hear all men! If you desire to obtain help from the Gods, put away pride. Even a hair of pride shuts you off from the Gods as it were by a great cloud. Hear all men! The good Kami find their strength and their support in piety. Therefore they love not the offerings of those who practise tedious ceremonies.

All ye men who dwell under Heaven. Receive the just commands of the Gods. Regard Heaven as your father, Earth as your mother, and all things as your brothers and sisters. You will then enjoy this divine country which excels all others, free from hate and sorrow. Obey the instructions of the Heaven-shining Deity and honour the Mikado. If any are rebellious, come before me and name their names. I will surely crush the foe and yield you satisfaction

It is the upright heart of all men which is identical with the highest of the high, and therefore the God of Gods. There is no room in Heaven-and-Earth for the false and crooked person

The Tao Te Ching

The sage has no invariable mind of his own; he makes the mind of the people his mind. To those who are good (to me), I am good; and to those who are not good (to me), I am also good;--and thus (all) get to be good. To those who are sincere (with me), I am sincere; and to those who are not sincere (with me), I am also sincere;--and thus (all) get to be sincere. The sage has in the world an appearance of indecision, and keeps his mind in a state of indifference to all. The people all keep their eyes and ears directed to him, and he deals with them all as his children.

Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves. This is how they are able to continue and endure. Therefore the sage puts his own person last, and yet it is found in the foremost place; he treats his person as if it were foreign to him, and yet that person is preserved. Is it not because he has no personal and private ends, that therefore such ends are realised?

1. Who knows his manhood's strength, Yet still his female feebleness maintains; As to one channel flow the many drains, All come to him, yea, all beneath the sky. Thus he the constant excellence retains; The simple child again, free from all stains. Who knows how white attracts, Yet always keeps himself within black's shade, The pattern of humility displayed, Displayed in view of all beneath the sky; He in the unchanging excellence arrayed, Endless return to man's first state has made. Who knows how glory shines, Yet loves disgrace, nor e'er for it is pale; Behold his presence in a spacious vale, To which men come from all beneath the sky. The unchanging excellence completes its tale; The simple infant man in him we hail. The unwrought material, when divided and distributed, forms vessels. The sage, when employed, becomes the Head of all the Officers (of government); and in his greatest regulations he employs no violent measures.

The Analects of Confucius

Yao said, 'Oh! you, Shun, the Heaven- determined order of succession now rests in your person. Sincerely hold fast the due Mean. If there shall be distress and want within the four seas, the Heavenly revenue will come to a perpetual end.' Shun also used the same language in giving charge to Yu. T'ang said, 'I the child Li, presume to use a dark- coloured victim, and presume to announce to Thee, O most great and sovereign God, that the sinner I dare not pardon, and thy ministers, O God, I do not keep in obscurity. The examination of them is by thy mind, O God. If, in my person, I commit offences, they are not to be attributed to you, the people of the myriad regions. If you in the myriad regions commit offences, these offences must rest on my person.' Chau conferred great gifts, and the good were enriched. 'Although he has his near relatives, they are not equal to my virtuous men. The people are throwing blame upon me, the One man.' He carefully attended to the weights and measures, examined the body of the laws, restored the discarded officers, and the good government of the kingdom took its course. He revived States that had been extinguished, restored families whose line of succession had been broken, and called to office those who had retired into obscurity, so that throughout the kingdom the hearts of the people turned towards him. What he attached chief importance to, were the food of the people, the duties of mourning, and sacrifices. By his generosity, he won all. By his sincerity, he made the people repose trust in him. By his earnest activity, his achievements were great. By his justice, all were delighted.

The Master said, 'Hold faithfulness and sincerity as first principles. Have no friends not equal to yourself. When you have faults, do not fear to abandon them.' The Master said, 'The commander of the forces of a large state may be carried off, but the will of even a common man cannot be taken from him.' The Master said, 'Dressed himself in a tattered robe quilted with hemp, yet standing by the side of men dressed in furs, and not ashamed;-- ah! it is Yu who is equal to this! '"He dislikes none, he covets nothing;-- what can he do but what is good!"' Tsze-lu kept continually repeating these words of the ode, when the Master said, 'Those things are by no means sufficient to constitute (perfect) excellence.'

The Master said, 'Learn as if you could not reach your object, and were always fearing also lest you should lose it.' The Master said, 'How majestic was the manner in which Shun and Yu held possession of the empire, as if it were nothing to them!' The Master said, 'Great indeed was Yao as a sovereign! How majestic was he! It is only Heaven that is grand, and only Yao corresponded to it. How vast was his virtue! The people could find no name for it. 'How majestic was he in the works which he accomplished! How glorious in the elegant regulations which he instituted!'

The Meaning of the Glorious Koran

Bear with what they say, and remember Our bondman David, lord of might, Lo! he was ever turning in repentance (toward Allah). Lo! We subdued the hills to hymn the praises (of their Lord) with him at nightfall and sunrise, And the birds assembled; all were turning unto Him. We made his kingdom strong and gave him wisdom and decisive speech.

Lo! This verily is the true narrative. There is no God save Allah, and lo! Allah, He verily is, is the Mighty, the Wise. And if they turn away, then lo! Allah is Aware of (who are) the corrupters. Say: O People of the Scripture! Come to an agreement between us and you: that we shall worship none but Allah, and that we shall ascribe no partner unto Him, and that none of us shall take others for lords beside Allah. And if they turn away, then say: Bear witness that we are they who have surrendered (unto Him).

And when they went into the field against Goliath and his hosts they said: Our Lord! Bestow on us endurance, make our foothold sure, and give us help against the disbelieving folk. So they routed them by Allah's leave and David slew Goliath; and Allah gave him the kingdom and wisdom, and taught him of that which He willeth. And if Allah had not repelled some men by others the earth would have been corrupted. But Allah is a Lord of Kindness to (His) creatures.

The Japji

True is the Lord, true is His name; it is uttered with endless love. People pray and beg, 'Give us, give us'; the Giver giveth His gifts; Then what can we offer Him whereby His court may be seen? What words shall we utter with our lips, on hearing which He may love us? At the ambrosial hour of morning meditate on the true Name and God's greatness. The Kind One will give us a robe of honour, and by His favour we shall reach the gate of salvation. Nanak, we shall thus know that God is altogether true.

There is no limit to God's praises; to those who repeat them there is no limit. There is no limit to His mercy, and to His gifts there is no limit. There is no limit to what God seeth, no limit to what He heareth. The limit of the secret of His heart cannot be known. The limit of His creation cannot be known; neither His near nor His far side can be discovered. To know His limits how many vex their hearts. His limits cannot be ascertained; Nobody knoweth His limits. The more we say, the more there remains to be said. Great is the Lord, and exalted is His seat. His exalted name is higher than the most exalted. Were any one else ever so exalted, Then he would know that exalted Being: How great He is He knoweth Himself. Nanak, God bestoweth gifts on whom He looketh with favour and mercy.

What is that gate, what is that mansion where Thou, God, sittest and watchest over all things? How many various and countless instruments are played! How many musicians, How many musical measures with their consorts, and how many singers sing Thee! Wind, water, and fire sing Thee; Dharmraj sings at Thy gate. The recording angels, who know how to write, and on whose record Dharmraj judgeth sing Thee. Ishar, Brahma, and Devi, ever beautiful as adorned by Thee, sing Thee. Indar seated on his throne with the gods at Thy gate sing Thee. Sidhs in meditation sing Thee; holy men in contemplation sing Thee. The continent, the true, and the patient sing Thee; unyielding heroes sing Thee. The pandits and the supreme Rikhis, reading their Veds, sing Thee in every age. The lovely celestial maids who beguile the heart in the upper, middle, and nether regions sing Thee. The jewels created by Thee with the sixty-eight places of Hindu pilgrimage sing Thee. Mighty warriors and divine heroes sing Thee; the four sources of life sing Thee. The continents, the worlds, and the universe made and supported by Thy hands sing Thee. The saints who please Thee, and who are imbued with Thy love sing Thee. The many others who sing Thee I cannot remember; how could Nanak recount them? That God is ever true, He is the true Lord, and the true Name. He who made this world is and shall be; He shall neither depart, nor be made to depart. He who created things of different colours, descriptions, and species, Beholdeth His handiwork which attesteth His greatness. He will do what pleaseth Himself; no order may be issued to Him. He is King, the King of kings, O Nanak; all remain subject to His will.

World English Bible

Samuel—First of the Hebrew Prophets

And he preached anew the story of God’s sincerity, his covenant-keeping reliability. Said Samuel: “The Lord will not forsake his people.” “He has made with us an everlasting covenant, ordered in all things and sure.” And so, throughout all Palestine there sounded the call back to the worship of the supreme Yahweh. Ever this energetic teacher proclaimed, “You are great, O Lord God, for there is none like you, neither is there any God beside you.”

97:1.5

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