מַה־דּוֹדֵ֣ךְ מִדּ֔וֹד הַיָּפָ֖ה בַּנָּשִׁ֑ים מַה־דּוֹדֵ֣ךְ מִדּ֔וֹד שֶׁכָּ֖כָה הִשְׁבַּעְתָּֽנוּ׃
여자 중 극히 어여쁜 자야 너의 사랑하는 자가 남의 사랑하는 자보다 나은 것이 무엇인가 너의 사랑하는 자가 남의 사랑하는 자보다 나은 것이 무엇이기에 이같이 우리에게 부탁하는가
Rashi
ואנוהו Onkelos translates this in the sense of a dwelling (viz., I will build Him a temple) as in (Isaiah 33:20) “a peaceful habitation (נוה)” and in (Isaiah 65:10) “a dwelling (נוה) for flocks”. Another explanation of ואנוהו is that it has the sense of נוי, “beauty”, and the meaning is: I will relate His splendour and praiseworthiness to the inhabitants of the world as, for example, was actually done by Israel: (Song 5:9, 10) The nations of the world ask, “What is thy beloved more than another beloved?” … and Israel replies, “My beloved is white and ruddy”, and thus you will find it in that whole section (cf. Mekhilta).
Rabbeinu Bahya
A Midrashic (Mechilta Shirah 3) approach to our verse: The word אנוהו refers to exalting G’d’s name before all the other nations. The point is to get the nations of the world to acknowledge that there is no G’d comparable to the Lord our G’d. Whereas previously such statements had a somewhat hollow ring, at the Sea of Reeds such a statement had been vindicated for all the world to see. Our sages (Mechilta Beshalach 2) also confirmed this when they said that any lowly maid saw visions at the Sea of Reeds which even the prophet Ezekiel had not been granted. The words אלו-הי אבי וארוממנהו mean that “I want to aggrandize the Lord who has already been the G’d of my father.”