גַּם־אֲנִ֞י אֶבְחַ֣ר בְּתַעֲלֻלֵיהֶ֗ם וּמְגֽוּרֹתָם֙ אָבִ֣יא לָהֶ֔ם יַ֤עַן קָרָ֙אתִי֙ וְאֵ֣ין עוֹנֶ֔ה דִּבַּ֖רְתִּי וְלֹ֣א שָׁמֵ֑עוּ וַיַּעֲשׂ֤וּ הָרַע֙ בְּעֵינַ֔י וּבַאֲשֶׁ֥ר לֹֽא־חָפַ֖צְתִּי בָּחָֽרוּ׃ (ס)
나도 유혹을 그들에게 택하여 주며 그 무서워하는 것을 그들에게 임하게 하리니 이는 내가 불러도 대답하는 자 없으며 내가 말하여도 그들이 청종하지 않고 오직 나의 목전에 악을 행하며 나의 기뻐하지 아니하는 것을 택하였음이니라 하시니라
Ibn Ezra
תעלולים Babes. The ת is not a radical letter; root עול to be young. Comp. עולל child (Jer. 6:11). העלולים is here an adjective, they that are young,5The adjective (שם התואר) includes those adjectives which in consequence of the qualified noun being omitted, are treated as nouns; e.g., החכם the wise האיש החכם═, The wise man; העלולים, Young תעלולים אנשים═, Young men. More correctly this word may be explained as an abstract noun, which is used instead of the concrete ; childishness═children. but in chap. 66:4, it is a noun, childishness, delusions.
Rashbam
במכסת, “the number of.” We have a similar expression meaning the same in Numbers 31,37 ויהי המכס לה' מן הצאן. The letter מ in the word מכס is not a prefix just as it is not a prefix in the word מלך, but is a basic component of the noun. The construction במכסת is similar to the construction of במתג ורסן in Psalms 32,9 where the meaning is “with a bit and bridle.” It is also parallel to the expression שכבת הטל, “a layer of dew” in Exodus 15,14. On the other hand, the word תכוסו is derived from the root כסס, similar to the word תסובו which is derived from the root סבב. (Joshua 6,4). This word תכוסו in our verse is not related to the word מכס in Numbers 31,37 at all. Even if we were to consider the letter מ in the word מכס as a preposition or other addition of some kind, so that it would not be part of the noun just as the letter מ in the word מצוה, “commandment,” is not pat of the actual noun which is derived from the root צוה, or as the letter מ in the word מקנה is not part of the noun, the root of which is קנה, or words such as מעשה or מראה, the letter מ would only camouflage the root כסה, being parallel to such roots as עשה and ראה. Those roots, however, normally have an abbreviated vowel after the first root letter that has been omitted, as in תקומה from קם or תשובה from שב. In our verse, however, no such abbreviated vowel appears to signal that a root letter has been omitted.
Rashi
from the fear of Your hand Heb. מתגרת, from the fear of Your blows. תגרת is an expression of (Num. 22:3): “And Moab became terrified (וַיָגָר).” The “tav” is a defective radical in the word, like תנובה, produce; תלונה, complaint; תקומה, restoration; תכונה, characteristic. This is how Menachem explained it, but I maintain that תגרת is not an expression of מָגוֹר, fear, because he should have said תגוּרה as he says from: וישב (and he returned) תשוּבה, [from] ויקם, וירם and וילן: תקוּמה, תרוּמה and תלוּנה, so he should say from ויגר, תגוּלה, or מגוּרה as (above 31:14, Jer. 20:3): “terror (מגור) from all sides”; (Isa. 66:4) “and their fears (ומגורתם) I will bring.” Thus you learn that מתגרת is nothing but as (II Chron. 25:19), “Why should you provoke (תתגרה) disaster?”; (Deut. 2:5), “Do not provoke (תתגרו) them,” in which case the verb is גרה like קוה, to hope; אוה, to desire; צוה, to command, of which the noun is תקוה, תאוה, מצוה. So one says from גרה, תגרה, and this is its explanation: from the blows of Your hand, with which You fight me, I perish.