ציטירנדיקער פּירוש אויף שמואל א 9:9

And because of these matters, they would call a prophet a seer. [This is] since he would see the future before it's happening, as it is stated (I Samuel 9:9), "for the prophet of today was formerly called a seer."

כי יבא אלי העם לדרוש אלו-הים, “for the people come to me to seek G’d.” Moses did not say that the people came to him to seek Hashem.” The reason was that Moses was engaged in dealing with litigation. The attribute of אלו-הים is appropriate in that connection as we know from Deut. 1,17 כי המשפט לאלו-הים הוא, “for matters of judgment are reserved for the attribute אלו-הים is why Moses used this attribute when he explained to Yitro what he was doing (and why he remained seated). He said והודעתיו את חוקי האלו-הים ואת תורותיו “I acquaint them with the statutes of אלו-הים and with His teachings.” The meaning of the whole verse is: “they need to stand in line before me for a long time because they inquire concerning so many things.” Some of them ask me to pray on behalf of their sick family members; some want me to locate lost property for them; we find that the expression דרישת אלו-הים is used in Scripture in connection with both of these requests; in Kings II 8,8, when Chazael wants to know from the prophet Elisha if he would recover from his sickness, he does so saying ודרשת את ה' מאותו לאמור האחיה מחלי זה? “and through him inquire from the Lord: ‘will I recover from this sickness?’” Chazael meant for Elisha to pray on his behalf and to inform him afterwards if his prayer had been answered. Rivkah did the same when the twins were quarreling in her womb and the Torah says ותלך לדרוש את ה', “she went to inquire from G’d” (Genesis 25,22). With regard to the restoration of lost objects we read in Samuel I 9,9: “Formerly, in Israel, when a man went to inquire of G’d he said: “come, let us go to the Seer.” The subject under discussion in that chapter was the lost donkeys of Kish, Saul’s father. Clearly, the prophet was expected to be able to tell the petitioner where to find things he had lost. In addition, Moses explained to Yitro that he functioned as a judge and in that capacity he taught the people the laws of the Lord.

FOR THE PEOPLE COME UNTO ME TO INQUIRE OF G-D. Moses answered his father-in-law: “They must stand about me a great part of the day, for they come before me for many things. Because the people come unto me to inquire of G-d, that is, to pray for their sick, and to inform them of the whereabouts of what they have lost,” this being “the inquiring of G-d.”
And thus the people did with the [later] prophets, just as it is said, In former times in Israel, when a man went to inquire of G-d, thus he said: Come and let us go to the seer.⁹²I Samuel 9:9. The matter there concerned the finding of Saul’s lost asses. The prophet was Samuel. Similarly, Go meet the man of G-d, and inquire of the Eternal by him, saying: Shall I recover from this sickness?⁹³II Kings 8:8. The speaker is Ben-hadad, king of Aram, and he is sending Hazael to the prophet Elisha, who had come to Damascus. meaning that the prophet should pray for his recovery and that he should inform him if his prayer was accepted. This is also the meaning of the verse, and she [Rebekah] went to inquire of the Eternal,⁹⁴Genesis 25:22 (Vol. I, p. 316). as I have explained there.
“Moreover,” [Moses continued], “I adjudicate matters between them, when they have a matter, it cometh unto me, and I judge.⁹⁵Verse 16. And I also teach them Torah, and I make them know the statutes of G-d and His laws.”⁹⁵Verse 16.

All was in writing The meaning is: He arranged everything in writing for him: the sum of every weight of every vessel, from Samuel the Seer.