The Hannah Ministry
壹 我们必须领悟什么是主的恢复；主的恢复是要建造锡安，锡安预表得胜者乃是基督身体的实际，要终极完成圣城新耶路撒冷：
I. We have to realize what the Lord's recovery is; the Lord's recovery is to build up Zion, which typifies the overcomers as the reality of the Body of Christ to consummate the holy city, the New Jerusalem:
一 锡安，大卫王的城（撒下五7），是耶路撒冷城的中心，就是那作神在地上居所的殿建造的所在（诗四八2，九11，七四2，七六2下，一三五21，赛八18）。─引用经文
A. Zion was the city of King David (2 Sam. 5:7), the center of the city of Jerusalem, where the temple as God's dwelling place on earth was built (Psa. 48:2; 9:11; 74:2; 76:2b; 135:21; Isa. 8:18).
二 在旧约里，有一座耶路撒冷城，以锡安为中心；按预表，召会生活就是今日的耶路撒冷；在召会生活里必须有一班得胜者，就是得成全并成熟的神人，这些得胜者乃是今日的锡安─参启十四1~5。
B. In the Old Testament there was the city of Jerusalem with Zion as the center; in typology the church life is today's Jerusalem; within the church life there must be a group of overcomers, who are the perfected and matured God-men, and these overcomers are today's Zion—cf. Rev. 14:1-5.
三 锡安作为圣城耶路撒冷的高峰和美丽（诗四八2，五十2），预表得胜者是召会的高峰、中心、拔高、加强、丰富、美丽和实际（四八2、11~12，二十2，五三6上，八七2）。─引用经文
C. As the highlight and beauty of the holy city Jerusalem (Psa. 48:2; 50:2), Zion typifies the overcomers as the high peak, the center, the uplifting, the strengthening, the enriching, the beauty, and the reality of the church (48:2, 11-12; 20:2; 53:6a; 87:2).
四 耶路撒冷的特色、生命、祝福、建立，都是从锡安得着─王上八1，诗五一18，一〇二21，一二八5，一三五21，赛四一27，珥三17。
D. The characteristics, the life, the blessing, and the establishment of Jerusalem come from Zion—1 Kings 8:1; Psa. 51:18; 102:21; 128:5; 135:21; Isa. 41:27; Joel 3:17.
五 得胜者作为锡安，乃是基督身体的实际，并且终极完成众地方召会中身体的建造，带进永世里终极完成的圣城新耶路撒冷，就是作神居所的终极至圣所（启二一16，参出二六2~8，王上六20）；在新天新地里，整个新耶路撒冷将成为锡安，所有的信徒都是得胜者（启二一1~3、7、16、22）。─引用经文
E. The overcomers as Zion are the reality of the Body of Christ and consummate the building up of the Body in the local churches to bring in the consummated holy city, New Jerusalem, the ultimate Holy of Holies as God's dwelling place in eternity (Rev. 21:16; cf. Exo. 26:2-8; 1 Kings 6:20); in the new heaven and new earth the entire New Jerusalem will become Zion, with all the believers as the overcomers (Rev. 21:1-3, 7, 16, 22).
六 在启示录这卷书里，主所要的，主所要建造的，乃是锡安，就是得胜者；这是神圣言中属灵启示的内在实际；我们的确需要拼上去，不惜代价地祷告，像使徒保罗那样付代价─弗六17~18，西四2，腓三8~14。
F. In the book of Revelation what the Lord wants and what the Lord will build up is Zion, the overcomers; this is the intrinsic reality of the spiritual revelation in the holy Word of God; we surely need to be desperate to pray at any cost and to pay the cost just as the apostle Paul did—Eph. 6:17-18; Col. 4:2; Phil. 3:8-14.
七 我们答应主在这时代得胜者的呼召，是要使我们成为有活力的；有活力就是与我们活而满了活动的神是一，成为活而满了活动的；神在地上为着成就祂永远经纶而有的行动，最终乃是借着得胜者。
G. Our response to the Lord's calling of the overcomers in this age is for us to be vitalized; to be vital is to be living and active in oneness with our living and acting God; God's move on the earth for the accomplishment of His eternal economy is ultimately through the overcomers.
八 在这被篡夺的地上有耶和华的山，就是锡安山；这山完全向主敞开，绝对被祂据有；锡安所预表的得胜者，乃是桥头堡，主这荣耀的王要借以回来据有全地作祂的国─诗二四1~3、7~10，但二34~35，七13~14，珥三11，启十一15，十九13~14。
H. On this usurped earth there is the mountain of Jehovah, Mount Zion, which is absolutely open to the Lord and absolutely possessed by Him; the overcomers, who are typified by Zion, are the beachhead through which the Lord as the King of glory will return to possess the whole earth as His kingdom—Psa. 24:1-3, 7-10; Dan. 2:34-35; 7:13-14; Joel 3:11; Rev. 11:15; 19:13-14.
九 要达到神永远经纶的高峰，就是基督身体的实际，除了祷告以外，别无他路；我们成为得胜者，作基督身体的实际，成为基督的新妇，要结束这时代，就是召会时代，且要把基督这荣耀的王带回来，使祂在国度时代同着祂的得胜者取得、据有并治理这地─7~9节，二十4~6，诗二四7~10。
I. There is no other way to reach the high peak of God's eternal economy, the reality of the Body of Christ, except by praying; our becoming the overcomers as the reality of the Body of Christ to be the bride of Christ will close this age, the age of the church, and will bring Christ as the King of glory back to take, possess, and rule over this earth with His overcomers in the kingdom age—vv. 7-9; 20:4-6; Psa. 24:7-10.
贰 撒母耳记上在预表上给我们看见君王基督（由大卫所预表）和祂的国被带进来：
II. The first book of Samuel shows us in typology the bringing in of Christ as the King (typified by David) with His kingdom:
一 在以利之下的老旧亚伦祭司体系变得陈腐、衰微（二12~29），神渴望有一个新的起头，以完成祂永远的经纶：─引用经文
A. Under Eli the old Aaronic priesthood had become stale and waning (2:12-29), and God desired to have a new beginning for the accomplishing of His eternal economy:
1 士师记的内容包括以色列人信靠神，离弃神，遭仇敌击败，在悲惨的情形中向神悔改；他们转向主，祂就兴起一位士师拯救他们脱离欺压他们之人的手，然而士师死了，他们就回到邪恶的路上，又渐渐败坏了（一1~2，二11~三11）；这成为士师记里重复七次的循环。─引用经文
1. The content of Judges consists of the children of Israel trusting in God, forsaking God, being defeated by their enemies, and repenting to God in their misery; when they turned to the Lord, He raised up a judge who delivered them from the hand of their oppressors, yet when the judge died, they returned to their evil ways and again became corrupted (1:1-2; 2:11—3:11); this became a cycle repeated seven times in Judges.
2 这么多年来的召会历史，只是重复了以色列士师时期的历史，但今天神要许多撒母耳，就是得胜的拿细耳人（民六1~9与恢复本注解），他们要带进基督这真大卫作掌权的君王和祂的千年国，在那里得胜者“在他们父的国里，要发光如同太阳”（太十三43）。─引用经文
2. For many years the church has just been repeating the history of Israel under the judges, but today God wants Samuels, overcoming Nazarites (Num. 6:1-9 and footnotes), who will bring in Christ, the real David, as the reigning King with His kingdom of one thousand years, in which the overcomers will "shine forth like the sun in the kingdom of their Father" (Matt. 13:43).
3 今天我们需要仰望主给我们新的东西，一个新的复兴，能将这时代从处于撒但之混乱当中的召会时代，转到君王和祂千年国的时代。
3. Today we need to look to the Lord for something new, a new revival that will turn this age from the age of the church in the midst of the satanic chaos to the age of the King with His kingdom of one thousand years.
二 为着撒母耳的出生，神在幕后发起了一些事情；一面，祂使哈拿不能生育；另一面，祂预备毗尼拿激动哈拿，“因耶和华使哈拿不能生育，就极力激动她，要惹她生气”（撒上一5~6）；年年都是如此；哈拿上到耶和华殿的时候，毗尼拿总是这样激动她，以致她哭泣不吃饭（7）。─引用经文
B. For Samuel's birth God initiated things behind the scenes; on the one hand, He shut up Hannah's womb; on the other hand, He prepared Peninnah to provoke Hannah "bitterly to irritate her, because Jehovah had shut up her womb" (1 Sam. 1:5-6); year after year, when Hannah went up to the house of Jehovah, Peninnah provoked her to the extent that she wept and would not eat (v. 7).
三 这迫使哈拿祷告，求主给她一个男孩子；哈拿在祷告中向神许愿，这不是哈拿发起的，乃是神发起的；神喜悦哈拿的祷告和她的承诺，就使她生育（10~11、20）；哈拿怀孕，生了一个儿子，给他起名叫撒母耳（意，“蒙神垂听”或“从神求得”）。─引用经文
C. This forced Hannah to pray that the Lord would give her a male child; Hannah's prayer, in which she made a vow to God, was initiated not by Hannah but by God; God was pleased with Hannah's prayer and her promise, and He opened her womb (vv. 10-11, 20); Hannah conceived, bore a child, and named him Samuel (meaning "heard of God," or "asked for of God").
四 神能推动哈拿这在生命线上与祂是一的人；这条生命线是要产生基督，给神的子民享受，使神能在地上得着祂的国，就是召会，作基督的身体（太十六18~19，罗十四17~18，弗一22~23），也就是三一神的生机体；只要神能得着这样一个在生命线上与祂是一的人，祂在地上就有路（撒上一1~二11、18~21、26）。─引用经文
D. God could motivate Hannah as a person who was one with Him in the line of life; the line of life is a line that brings forth Christ for the enjoyment of God's people so that on earth God may have His kingdom, which is the church as the Body of Christ (Matt. 16:18-19; Rom. 14:17-18; Eph. 1:22-23), the very organism of the Triune God; as long as God can gain such a person who is one with Him on the line of life, He has a way on earth (1 Sam. 1:1—2:11, 18-21, 26).
五 撒母耳的起源事实上不是任何人，神才是他真正的起源；乃是神用祂主宰的权柄，在隐密中推动祂的百姓；哈拿的祷告乃是回应并说出神的心愿，是人与神行动的合作，为要完成神永远的经纶：
E. Actually, no human being was the origin of Samuel; God was the real origin, who motivated His people sovereignly and secretly; Hannah's prayer was an echo, a speaking out, of the heart's desire of God; it was a human cooperation with the divine move for the carrying out of God's eternal economy:
1 哈拿的祷告指明，神的行动和祂对哈拿祷告的答应，乃是要产生一个绝对为着成全神愿望的拿细耳人，就是得胜者─一10~20。
1. Hannah's prayer indicates that God's move with His answer to her prayer was to produce a Nazarite, an overcomer, who was absolute for the fulfilling of God's desire—1:10-20.
2 拿细耳人是完全奉献给神，接受神作王，作主，作头，作丈夫，且对属世享乐没有兴趣的人；撒母耳甚至在出生之前，就被他母亲奉献作这样的人。
2. A Nazarite is one who is consecrated to God absolutely, one who takes God as his King, Lord, Head, and Husband, and one who has no interest in the enjoyment of worldly pleasures; even before he was born, Samuel was consecrated by his mother to be such a person.
叁 撒母耳记上代表一种带进君王和祂国度的职事；我们可称之为“哈拿的职事”：
III. The first book of Samuel stands for a ministry that brings in the King with His kingdom; we may call this "the Hannah ministry":
一 毗尼拿和哈拿代表两个基本上不同的原则和两个基本上不同的职事（一2、4、7）；哈拿的职事只是要带进君王，不是要有许多儿女；毗尼拿的职事乃是要得着许多儿女，许多结果；毗尼拿和她的儿女代表神大部分的子民，但没有一个与转移时代，把基督这荣耀的王带回来有关（诗二四1~3、7~10）。─引用经文
A. Peninnah and Hannah represent two fundamentally different principles and two fundamentally different ministries (1:2, 4, 7); Hannah's ministry was just to bring in the King, not to have many children; Peninnah's ministry was to have many children, that is, a ministry with much result; Peninnah and her children represent the majority of God's people, but none of them has anything to do with turning the age to bring Christ back as the King of glory (Psa. 24:1-3, 7-10).
二 哈拿的路不是容易的路，并且因着毗尼拿的比较和嘲笑，就变得更难了；那些想作哈拿的人必须预备好自己，他们要受逼迫和藐视，他们要哭泣并禁食。
B. Hannah's way was not an easy way, and it was made even more difficult because of Peninnah's comparisons and tauntings; those who want to be Hannahs must prepare themselves for persecution, scorn, weeping, and fasting.
三 这不是我们能救多少人的问题，乃是神要得着祂一班得胜者的问题；神要得着一班能祷告并带进国度─以基督为王，祂的得胜者与祂一同作王─的人。
C. It is not merely a matter of how many we can save but a matter of God getting His company of overcomers; God wants to get a people who are able to pray and bring in the kingdom with Christ as the King and His overcomers as the co-kings.
四 哈拿的祷告是撒母耳出生的凭借；我们的祷告该有一个结果，就是产生得胜者；我们需要与那在祂加强时期中天上职事里升天的基督是一而祷告，为着产生得胜者─启一4，三1，四5，五6，二7、11、17、26~29，三5~6、12~13、21~22。
D. Hannah's prayer was the means for the birth of Samuel; our prayers should result in the bringing forth of overcomers; we need to pray in oneness with the ascended Christ in His heavenly ministry in the stage of intensification for the producing of the overcomers—Rev. 1:4; 3:1; 4:5; 5:6; 2:7, 11, 17, 26-29; 3:5-6, 12-13, 21-22.
五 哈拿已经到了若没有儿子，就不能往前的地步；她乃是到了必须得着一个儿子的地步；撒上一章的儿子预表启示录十二章得胜、团体的男孩子，就是那转移时代而带进君王和祂国度的：
E. Hannah came to the point where she could not go on without a son; she came to a point where she had to have a son; the son in 1 Samuel 1 typifies the overcoming, corporate man-child in Revelation 12, the one who turns the age to bring in the King with His kingdom:
1 神最重要的时代行动见于启示录十二章的男孩子，这男孩子由基督作领头的得胜者，以及我们作跟随的得胜者所组成；因着神要结束这时代并带进君王和祂国度的时代，祂需要得胜、团体的男孩子作祂时代的凭借。
1. God's most important dispensational move is seen with the man-child in Revelation 12 composed of Christ as the leading Overcomer and us as the following overcomers; because God wants to end this age and bring in the age of the King with His kingdom, He needs the overcoming, corporate man-child as His dispensational instrument.
2 男孩子被提，结束了召会时代，并带进国度时代；男孩子被提之后，“天上有大声音说，我们神的救恩、能力、国度、并祂基督的权柄，现在都来到了”─10节。
2. The rapture of the man-child brings an end to the church age and brings in the kingdom age; after this rapture there is a "loud voice in heaven, saying, Now has come the salvation and the power and the kingdom of our God and the authority of His Christ"—v. 10.
肆 哈拿的经历表明，我们需要在愁苦时在主面前倾心吐意（撒上一6、10、15~16）；在出埃及十五章，以色列人来到玛拉的苦水那里；百姓向摩西发怨言，他“呼求耶和华，耶和华指示他一棵树。他把树丢在水里，水就变甜了”─22~25节：
IV. Hannah's experience shows that we need to pour out our soul before the Lord in the midst of our bitterness (1 Sam. 1:6, 10, 15-16); in Exodus 15 the children of Israel came to the bitter waters of Marah; when the people murmured against Moses, he "cried out to Jehovah, and Jehovah showed him a tree; and he cast it into the waters, and the waters became sweet" (vv. 22-25):
一 主指示摩西的树表征生命树；启示录二章七节说到“生命树”；这里的“树”，原文与彼前二章二十四节的“木头”同字：─引用经文
A. The tree that the Lord showed Moses signifies the tree of life; Revelation 2:7 speaks of "the tree of life"; in Greek the word for tree here is the same word used for tree in 1 Peter 2:24:
1 启示录二章七节的生命树表征钉十字架（由树，就是木头所含示─彼前二24）并复活（由神的生命所含示─约十一25）的基督；因此，我们可以说，摩西丢在苦水里的树，乃是钉十字架并复活的基督作生命树。─引用经文
1. The tree of life in Revelation 2:7 signifies the crucified (implied in the tree as a piece of wood—1 Pet. 2:24) and resurrected (implied in the life of God—John 11:25) Christ; thus, we may say that the tree that Moses cast into the bitter waters was the crucified and resurrected Christ as the tree of life.
2 当我们在祷告中呼求主时，祂就指示我们钉十字架并复活的基督是生命树的异象；我们借着在主面前倾心吐意的祷告，就将这树丢入我们里面的苦水中，这些苦水就变成主同在的甜水。
2. When we cry out to the Lord in prayer, He shows us a vision of the crucified and resurrected Christ as the tree of life; through our prayer by pouring out our soul before the Lord, we are casting this tree into the bitter waters of our being; then these bitter waters are changed into the sweet waters of His presence.
二 哈拿的祷告是出于她愁苦的环境和她愁苦的全人（撒上一6、10）；她告诉以利，“我是灵里受压的妇人，……在耶和华面前倾心吐意。……我因被人激动，愁苦太重，所以一直诉说到如今”（15~16）；诗篇六十二篇八节说，“百姓啊，你们当时时信靠祂，在祂面前倾心吐意；神是我们的避难所。〔细拉〕”这样和神接触的祷告，乃是说出心头的真话。─引用经文
B. Hannah's prayer came out of her bitter circumstances and her bitter being (1 Sam. 1:6, 10); she told Eli, "I am a woman oppressed in spirit…I have been pouring out my soul before Jehovah…Out of the greatness of my anxiety and provocation I have been speaking all this time" (vv. 15-16); Psalm 62:8 says, "Trust in Him at all times, O people; ? Pour out your heart before Him; ? God is a refuge to us. Selah"; such prayer to contact God consists of words spoken genuinely from the heart.
三 每当我们在愁苦的环境并且全人愁苦时，需要向主倾倒我们的魂同我们的心，对祂是真实、诚实的；这样的祷告会产生带进君王和国度的得胜者。
C. Whenever we are in bitter circumstances and are bitter in our being, we need to pour out our soul with our heart to the Lord by being real and honest with Him; such prayer produces the overcomers, who will bring in the King with the kingdom.
四 我们来到“苦水”时，必须领悟，神有主宰的权柄，在隐密中推动我们迫切的祷告，不仅为着我们内里得医治（出十五26），更为着产生得胜的拿细耳人，他们将与祂合作，带进君王和祂的国，那时神的名在全地将成为尊大（诗八1），并且世上的国要“成了我主和祂基督的国，祂要作王，直到永永远远”（启十一15）。─引用经文
D. When we come to "bitter waters," we have to realize that God is sovereignly and secretly motivating us to pray in a desperate way not only for our inner healing (Exo. 15:26) but even more for the producing of overcoming Nazarites, who will cooperate with Him to bring in the King with His kingdom—when the name of God will be excellent in all the earth (Psa. 8:1), and the kingdom of the world will "become the kingdom of our Lord and of His Christ, and He will reign forever and ever" (Rev. 11:15).