וְשָׁפַלְתְּ֙ מֵאֶ֣רֶץ תְּדַבֵּ֔רִי וּמֵֽעָפָ֖ר תִּשַּׁ֣ח אִמְרָתֵ֑ךְ וְֽ֠הָיָה כְּא֤וֹב מֵאֶ֙רֶץ֙ קוֹלֵ֔ךְ וּמֵעָפָ֖ר אִמְרָתֵ֥ךְ תְּצַפְצֵֽף׃
네가 낮아져서 땅에서 말하며 네 말소리가 나직히 티끌에서 날 것이라 네 목소리가 신접한 자의 목소리 같이 땅에서 나며 네 말소리가 티끌에서 지꺼리리라
Rabbeinu Bahya
וחובר חבר, “or an animal charmer.” According to Ibn Ezra this is someone who assembles demons and unites them, i.e. charms them; alternatively, it may be a snake-charmer, i.e. someone who can attract all these animals to one single location [pied piper of hamelin. Ed.] (compare Sifri Shoftim 172).
ושואל אוב, “one who inquires of Ov.” a type of sorcerer reputedly able to establish contact with the dead and have them manifest themselves on earth. The dead appears to speak out of the armpit of such a person (Kimchi on Samuel I 28,25). There are many differing opinions regarding the authenticity of necro-mancers. Some hold that the story described in Samuel where King Shaul spoke to a manifestation of the dead prophet did not take place, that it is quite impossible to resurrect the dead in such a fashion and that the woman in question recognised King Shaul immediately and put on an elaborate charade. She did not want to let on, and that is why she said to Shaul: “why did you try to trick me seeing that in reality you are King Shaul?” She demonstrated by her remark that when she had “conjured up” the image of the long deceased Samuel she had done so merely by employing her wisdom and knowledge of psychology.
It is the manner of every woman practicing this art to hide a live human being who will speak solemnly and with a low voice from his hiding place as described by Isaiah 29,4: “and you shall speak from below the ground, your speech shall be humbler than the sod, your speech shall sound like a ghost’s from the ground.” The woman in the story in Samuel had hidden someone and told Shaul that the speaker was Samuel. When she made that hidden person say: “because you did not execute G’d’s wrath against Amalek,” this was something which was common knowledge and did not prove that Samuel was the speaker. When the Book of Samuel reports Shaul as “speaking to Samuel,“ this only describes that Shaul thought that he was speaking to Samuel. [Actually the Book of Samuel does not even quote Shaul as addressing Samuel at all in these words.] When the woman told Shaul that: “tomorrow your sons and you will be with me,” (i.e. dead) this was all part of her psychology; she had previously instructed the person whom she hid to make this statement as she was well aware that the battle was going badly, and she knew that Shaul was being punished on account of his failure to heed the instructions in his war against Amalek. She considered it likely that he would fall into the hands of the Philistines as an act of retribution.
ושואל אוב, “one who inquires of Ov.” a type of sorcerer reputedly able to establish contact with the dead and have them manifest themselves on earth. The dead appears to speak out of the armpit of such a person (Kimchi on Samuel I 28,25). There are many differing opinions regarding the authenticity of necro-mancers. Some hold that the story described in Samuel where King Shaul spoke to a manifestation of the dead prophet did not take place, that it is quite impossible to resurrect the dead in such a fashion and that the woman in question recognised King Shaul immediately and put on an elaborate charade. She did not want to let on, and that is why she said to Shaul: “why did you try to trick me seeing that in reality you are King Shaul?” She demonstrated by her remark that when she had “conjured up” the image of the long deceased Samuel she had done so merely by employing her wisdom and knowledge of psychology.
It is the manner of every woman practicing this art to hide a live human being who will speak solemnly and with a low voice from his hiding place as described by Isaiah 29,4: “and you shall speak from below the ground, your speech shall be humbler than the sod, your speech shall sound like a ghost’s from the ground.” The woman in the story in Samuel had hidden someone and told Shaul that the speaker was Samuel. When she made that hidden person say: “because you did not execute G’d’s wrath against Amalek,” this was something which was common knowledge and did not prove that Samuel was the speaker. When the Book of Samuel reports Shaul as “speaking to Samuel,“ this only describes that Shaul thought that he was speaking to Samuel. [Actually the Book of Samuel does not even quote Shaul as addressing Samuel at all in these words.] When the woman told Shaul that: “tomorrow your sons and you will be with me,” (i.e. dead) this was all part of her psychology; she had previously instructed the person whom she hid to make this statement as she was well aware that the battle was going badly, and she knew that Shaul was being punished on account of his failure to heed the instructions in his war against Amalek. She considered it likely that he would fall into the hands of the Philistines as an act of retribution.
Rashi
Inquire of the necromancers...who chirp and who moan This is a derogatory expression, for they have not even any speech, but like these birds who chirp with their voice. The expression of chirping and moaning applies to birds, as below (48:14): “Like a swift or a crane I chirp, I moan like a dove.” Similarly, we find the expression of chirping in regards to a low voice, as it is said (infra 29:4): “And your voice shall be like a necromancer from the earth, and from the dust shall your speech chirp.”