According to Taberî, the term 'beyyinat' mentioned in this verse refers to miracles that demonstrate the truthfulness of Moses (and other prophets) and the reality of his prophethood; the transformation of the staff into a snake, the whitening of the hand, the parting of the sea, and the verses of locusts, frogs, and lice fall within this scope. The fact that these verses are called 'beyyinat' stems from their characteristic of clearly demonstrating that they occur not through human power but solely through Allah's intervention. Additionally, the text includes a linguistic discussion regarding the use of the particle 'illa' in the sense of 'gayr' (other than).

وإنما سماها الله بينات لتبينها للناظرين إليها أنها معجزة لا يقدر على أن يأتي بها بشر إلا بتسخير الله ذلك له

Zemahşerî explains the grammatical connection of the phrase 'bi'l-beyyinât' in the sentence through various linguistic possibilities; he shows that this phrase could be connected to the verb 'erselnâ', as an adjective to the word 'ricâlen', to a hidden verb 'ürsilû', to the verb 'yûhâ', or to the phrase 'lâ ta'lemûn'. Furthermore, he mentions that the prophets were sent with the proofs given to them, their scriptures, and wisdom (the Gospel and their laws) to clarify religious matters about which people differed. According to him, the prophets did not explain everything that was disputed, but only the part that pertained to religion and divine obligation.

فأما أن يتعلق بما أرسلنا داخلا تحت حكم الاستثناء مع رجالا أي : وما أرسلنا إلا رجالا بالبينات ، كقولك : ما ضربت إلا زيدا بالسوط ؛ لأن أصله : ضربت زيدا بالسوط وإما برجالا ، صفة له : أي رجالا ملتبسين بالبينات

According to this exegete, the repetition of the verse comes after describing the refusal and resistance of the Jews during the time of Prophet Muhammad, in order to remind them of their ancestors' similar stubbornness toward Moses. Although Moses came with clear miracles, they took the calf as a god, while in response Moses remained patiently attached to his religion and mission; this situation has been likened in the same way to the relationship of Prophet Muhammad with his people. Furthermore, the use of the verb 'câe' carries a different meaning from the situation of other prophets, stemming from the fact that Moses was actually distant from his people and then came to them.

والسبب في تكريرها أنه تعالى لما حكى طريقة اليهود في زمان محمد صلى الله عليه وسلم ووصفهم بالعناد والتكذيب ومثلهم بسلفهم في قتلهم الأنبياء الذي يناسب التكذيب لهم بل يزيد عليه ، أعاد ذكر موسى عليه السلام وما جاء به من البينات

In this text, Kurtubî mentions that the term 'beyyinat' in the verse refers to the nine miracles given to Prophet Moses (the staff, flood, locusts, frogs, blood, the parting of the sea, and so forth). He also transmits another view that the beyyinat could be the Torah and the proofs contained within it.

والبينات قوله تعالى : ولقد آتينا موسى تسع آيات بينات وهي العصا والسنون واليد والدم والطوفان والجراد والقمل والضفادع وفلق البحر وقيل : البينات التوراة وما فيها من الدلالات

According to Ibn Kesîr, the 'beyyinat' in this verse are clear proofs that establish Moses' prophethood and Allah's oneness; these are the flood, locusts, lice, frogs, blood, the staff, the hand, the parting of the sea, the shading with clouds, manna and quail, and the stone—miracles that the Children of Israel witnessed directly. In contrast, while Moses withdrew to Mount Tur to supplicate to Allah, they took the calf as a god besides Allah.

والآيات البينات هي الطوفان والجراد والقمل والضفادع والدم والعصا واليد وفرق البحر وتظليلهم بالغمام والمن والسلوى والحجر وغير ذلك من الآيات التي شاهدوها ثم اتخذتم العجل أي معبودا من دون الله في زمان موسى وأيامه

According to Beydâvî, the verse points to the nine clear miracles given to Moses (the nine verses in Surah Al-A'raf), and indicates that the taking of the calf as a god occurred after Moses' arrival or after his departure to Mount Tur. The phrase 'and you are wrongdoers' could be a circumstantial clause stating that they became wrongdoers by worshipping the calf or by violating Allah's verses, or it could be an objection clause indicating that wrongdoing is their customary nature. The true purpose of the verse is not to repeat the story, but to refute the Jews' claim 'we believe in what was revealed to us' and to draw attention to the fact that their attitude toward the Prophet is the same as their ancestors' attitude toward Moses.

ومساق الآية أيضا لإبطال قولهم نؤمن بما أنزل علينا والتنبيه على أن طريقتهم مع الرسول طريقة أسلافهم مع موسى عليهما الصلاة والسلام، لا لتكرير القصة وكذا ما بعدها.