הָאֵמִ֥ים לְפָנִ֖ים יָ֣שְׁבוּ בָ֑הּ עַ֣ם גָּד֥וֹל וְרַ֛ב וָרָ֖ם כָּעֲנָקִֽים׃
Emici przedtém zamieszkiwali ją, lud wielki i liczny i rosły jak Enakowie.
Rashi
הזוזים These are the Zamzumim (see Deuteronomy 2:10 and Deuteronomy 2:20).
Ibn Ezra
to demons See my commentary on “to the satyrs after which they stray” [comment on Leviticus 17 7]. Similarly, Rabbi Yiṣḥaq ben Sha ul — may his soul dwell in Paradise — relates the word trembled before them [Hebrew: s̀earum] to the word “to the satyrs” [Hebrew: las̀s̀eirim] [Leviticus 17: 7]. He also claims that the lamed (“to”) in the word to demons takes a delayed object in addition to its immediate object, rendering the verse “to demons, and to a non-power…”. In my opinion, however, none of this is necessary. The verse reads, “to demons, who have no power…”. They are called “demons” on account of the terror felt toward them, causing minds to become demented.
Ramban
THESE ARE THE SONS OF SE’IR ‘HACHORI’ (THE HORITE). Hachori was the name of a man who was the father of an ancient nation which was called by his name, just as the Amorite and the Perizzite, as it is said, When He destroyed the Horites from before them.281Deuteronomy 2:22. And he was called Se’ir because of the name of the land which was Se’ir — a name derived from Esau who was a hairy man282Above, 27:11. — from the day Esau came there. The name Edom likewise stemmed from Esau. However, Scripture seems to distinguish between “Se’ir” and “Edom” for it says, These are the sons of Se’ir the Horite who were the inhabitants of the land from the first, not the sons of Se’ir the Edomite who came there. With the help of G-d, I will yet explain the genealogy of the Horite in the book of Mishneh Torah.283Deuteronomy 2:10.
Rabbi Abraham ibn Ezra wrote: “Scripture mentions this in order to delineate the genealogy of Se’ir and Esau since Israel was to be commanded, concerning the sons of Esau, [not to abhor them or take their land].”284Ibid., 23:8; 2:5. And Rashi wrote: “It would have been unnecessary to write the genealogy of the Horites had it not been that Scripture wishes to mention Timna, thereby showing the esteem in which Abraham was held.”
Rabbi Abraham ibn Ezra wrote: “Scripture mentions this in order to delineate the genealogy of Se’ir and Esau since Israel was to be commanded, concerning the sons of Esau, [not to abhor them or take their land].”284Ibid., 23:8; 2:5. And Rashi wrote: “It would have been unnecessary to write the genealogy of the Horites had it not been that Scripture wishes to mention Timna, thereby showing the esteem in which Abraham was held.”