הַשֹּׁלֵ֨חַ בַּיָּ֜ם צִירִ֗ים וּבִכְלֵי־גֹמֶא֮ עַל־פְּנֵי־מַיִם֒ לְכ֣וּ ׀ מַלְאָכִ֣ים קַלִּ֗ים אֶל־גּוֹי֙ מְמֻשָּׁ֣ךְ וּמוֹרָ֔ט אֶל־עַ֥ם נוֹרָ֖א מִן־ה֣וּא וָהָ֑לְאָה גּ֚וֹי קַו־קָ֣ו וּמְבוּסָ֔ה אֲשֶׁר־בָּזְא֥וּ נְהָרִ֖ים אַרְצֽוֹ׃
갈대 배를 물에 띄우고 그 사자를 수로로 보내며 이르기를 너희 경첩한 사자들아 너희는 강들이 흘러 나누인 나라로 가되 장대하고 준수한 백성 곧 시초부터 두려움이 되며 강성하여 대적을 밟는 백성에게로 가라 하도다
Rav Hirsch
Die Erläuterung von מאד durch מדד ist aber eine um so mehr berechtigte, da die Umwandlung eines Radikals der ע׳׳ע in א nicht ohne Beispiel ist. So ימאסו (Ps. 58, 8) für בזאו ,ימססו Jesaias 18, 2 für בזזו. Ja, es ist nicht unmöglich, daß מאוד überhaupt: Maß bedeutet, und בכל מאדך: mit dem ganzen Maß heißt, oder mit jedem Maß, das dir ist, woher dann מאוד als Partikel der Größe eine Oualität oder Quantität im höchsten Maße bedeutet. Ähnlich wie אנשי מרות (Bamidbar 13, 32), בית מדות (Jirmija 22, 14) sehr große Leute, sehr großes Haus bedeutet, auch איש מדה (Chron. I. 11, 23 u. 20. 6) ein übergroßer Mann.
Rabbeinu Bahya
משכו וקחו לכם, “draw forth or purchase for yourselves.” A Midrash writes that “as a result of your drawing forth the lamb to perform My commandment, I (G’d) in turn will draw forth your enemies to the Sea of Reeds and drown them therein. The same merit will also result (eventually) in My drowning the army of Siserah in the river Kishon by drawing them forth to their destruction.” (Judges 4,7). An alternate approach: Seeing that the descent of your forefathers to Egypt was set in motion by משיכה, i.e. (Genesis 37,28) “they (the Midianites) drew forth and pulled up Joseph from the pit” and it has been said concerning them (Isaiah 5,18) “ah, those who haul sins with cords of falsehood,” the punishment when it comes was described by using the same verb, i.e. (Isaiah, Nechemyah 9,30) ותמשוך עליהם שנים רבות....ותתנם ביד עמי הארצות, “You dragged on within them (bore with them) for many years.....so You delivered them into the hands of the peoples of the land.” On the one hand, Israel has been called עם ממושך וממורט, “a people thrust forth and away” when they are sinful, (Isaiah 18,2) whereas when they return in penitence they are described as משכני אחריך נרוצה, ”draw me after You, let us run” (Song of Songs 1,4). We find the verb משך applied to the Jewish people also in Hoseah 11,4: בחבלי אדם אמשכם בעבותות אהבה, “I drew them with human ties, with cords of love.”
Ibn Ezra
as your days is your strength The latter word has no cognate, although the meaning of the Aramaic translation [“may your old age be like your youth”] is well known (that you will have vigor all your life). There are some who say that the ’ alef in this word [Hebrew: dov ekha] takes the place of the duplicated letter in an ‘ayin-‘ayin root (as it does in “whose land the rivers have despoiled” [Isaiah 18: 2]), thus relating the word to “causing the sleepers’ lips to murmur [Hebrew: dovev]” [Song of Songs 7: 10]. But this idea is nonsense.