He hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open:
Which heard the words of God, х 'imreey (H561) 'Eel (H410)] - a poetical term. х Dªbar (H1697) is used by a prose writer in similar circumstances (1 Samuel 3:1).] In both cases articulate sounds were heard, where no human voice was present to utter them (cf. Daniel 4:31; Matthew 17:5; 2 Peter 1:17) - a striking proof that ideas cannot be suggested to the mind but through the medium of language. Men think in words. Which saw the vision of the Almighty. х Chaazaah (H2372) denotes a mental perception, and it is specially used in describing the inward revelation made to the mind of a prophet, whether in a preternatural vision or by an oracle (Isaiah 1:1; Isaiah 2:1; Isaiah 13:1; Ezekiel 13:6; Amos 1:1; Habakkuk 1:1).] Some account for the designation here given to the Divine Being from its prevalent use in the later patriarchal period-namely, after the flood. Shaddai occurs oftener in the ancient book of Job than in all the rest of the Scriptures. It was combined with proper names in the Mosaic age; and, accordingly, the use of this title by Balaam twice in his prophecies (Numbers 24:16) appears quite natural and appropriate, seeing that he was a prophet, perhaps the last prophet of the Noachic dispensation, which was now to give way to the institutions of Moses (Kidd 'On the Divine Name'). [Septuagint, hostis horasin Theou eiden, a miraculous vision (Acts 2:17).]
Falling, х nopeel (H5307) - part. pres. (Job 14:18), but more frequently part. praet., fallen, lying (Deuteronomy 21:1; Judges 3:25; 1 Samuel 5:3; 1 Samuel 31:8).] Here it denotes the recumbent posture of a sleeper; and so it was understood by the Septuagint, who render it as: en (G1722) hupnoo (G5258), in sleep. The Jerusalem Targum, which adopts the sense of 'fallen,' supposes that he had thrown himself prostrate on his face, as the most becoming posture of profound adoration; and Le Clerc is of opinion that this occurred during his journey to Moab (Numbers 22:31). Hengstenberg views this word, "falling," in a totally different light, as indicating the force of the afflatus which, like an armed man, came upon the seer, and struck him down (cf. 1 Samuel 19:24, where it is said of Saul that he 'stripped off his clothes also, and fell down'). The afflatus assumed such a violent character, prostrating both soul and body, only where it found an unripe state. The falling down is mentioned only of such a class of persons as Balaam, Saul, and the prophetic scholars. In Samuel we can hardly imagine such violent appearances.
But having his eyes open. On the two former occasions the inspiration that came upon him was soon forgotten or obscured by the blinding influence of his predominant passion; but now the divine afflatus was so strong as to fill his whole soul with the overpowering light of its revelations; and thus supernaturally illuminated, he looks upon the character and destiny of Israel with 'his eyes unveiled.' Hence, the name seer (1 Samuel 9:9) was applied to a prophet, as one to whom the visioned future was disclosed. In this view the last words of this verse, so far from being tautological, give increased significance and value to the utterance about to be given forth.