The hurried nature of the Exodus is much discussed in Jewish tradition. To take just one example, Rabbi David Silber writes:

"In biblical Hebrew, the word hipazon, which the Torah uses to describe the hasty redemption, typically carries a negative connotation. Jonathan's son Mephibosheth is crippled when he falls from the hands of his nurse, who flees in haste (be-hofzah la-nus... 2 Sam 4:4). The Psalmist admits that he spoke rashly (be-hofzi) when he declared that all men are false (Ps. 116:11). Thus, in using this word, the Torah is suggesting that there is something negative about the hastiness...and the lack of preparation that characterized the Exodus....The half-baked matzah signifies incompleteness and imperfection and implies that redemption did not occur in an ideal manner."

On the other hand, Silber continues: Acting in haste, "without planning or forethought, demonstrates [Israelites'] belief and their confidence," akin to a young couple running off together, as described favorably in Jeremiah 2:2.

-- Silber, Go Forth and Learn, p.6-7, p.7

Go Forth and Learn: A Passover Haggadah (JPS, 2011). Citations here from Haggadah (Hebrew-opening) side of book vs. English-opening essay side.

The exact expression, "בְּחִפָּזוֹן, b'chipazon," appears only three times in the Tanakh:

Other forms of the root חפז, chet-pey-zayin, "to be in haste" or, sometimes, "to be alarmed," is more frequent. And other biblical roots express hurry: All sorts of biblical drama leads someone to barach [בְּרַח] -- to "flee, make haste, hurry." And Song of Songs actually closes with a call for haste:

The Tanakh also presents a whole lot of yoshev-ing -- from Cain dwelling East of Eden (Gen 4:16) to Abraham, Sarah, and company among Canaanites (Gen 13-24); from Joseph settling his family in Mitzrayim (Gen 47:11) to Pharaoh sitting on his throne (Exodus 12:29); from YHVH's house where the psalmist desires to live (27:4) to the rivers of Babylon where the community sat down and wept (Psalm 137:1).

Just before the haste of Song of Songs 8:14, the penultimate verse of the book gives us the opposite, a subject who sits, dwells, or lingers:

Throughout the book, the earlier mentioned movement and haste alternates with more lingering and waiting:

In addition, the same Deuteronomy verse describing the Exodus as a moment of hurry also contains words of persistence:

"There is a mystery at the center of the Beloved and at the center of my experience of love. I can experience that mystery as a secret garden, whose blossoms and fruit wait to be revealed, savored and appreciated. Or I can experience that mystery as a concealed fountain whose waters flow from the hidden depths. Both images lure me deeper, humbling me with the realization that there is so much that I still don’t know. Yet in that awareness, my desire is sparked; my curiosity is kindled. The mystery draws me onward along the path of love." -- R' Gold

-- Rabbi Shefa Gold's website also shares a chant for this verse (Song 4:12). See also her "Love at the Center" project

See also Charoset and Apple-Trees, which focuses on this verse:

Harry Belafonte (1927-2023) recorded "Hayoshevet Baganim," a folk song with lyrics from Song 8:12-13, live in 1963. (The first 41 seconds are tuning up followed by loud applause, and I couldn't get the "video" (which is a static image in any case) to embed with a timed start, so just sharing the link to Belafone at the Greek Theatre (Live). You can also find this rendition and many others on Freegal and other platforms.)

This folk tune seems in the haste category, while those below are more mellow:

Contemporary composer/performer Victoria Hanna shares her own version --

Richard Kaplan (1948-2021), z"l, recorded a chant based on these verses --

(NOTE: my personal practice is to use the expression, "z"l [may their memory be for a blessing]," for people I knew or interacted with in some way while they were living and not for others. No disrespect meant to famous people I never knew.)