كَيْ نُسَبِّحَكَ كَثِيرًا ﴿۳۳﴾ وَنَذْكُرَكَ كَثِيرًا ﴿۳۴﴾ إِنَّكَ كُنْتَ بِنَا بَصِيرًا ﴿۳۵﴾ قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَى ﴿۳۶﴾ وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَى ﴿۳۷﴾ إِذْ أَوْحَيْنَا إِلَى أُمِّكَ مَا يُوحَى ﴿۳۸﴾ أَنِ اقْذِفِيهِ فِي التَّابُوتِ فَاقْذِفِيهِ فِي الْيَمِّ فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِي وَعَدُوٌّ لَهُ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي وَلِتُصْنَعَ عَلَى عَيْنِي ﴿۳۹﴾ إِذْ تَمْشِي أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَى مَنْ يَكْفُلُهُ فَرَجَعْنَاكَ إِلَى أُمِّكَ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَقَتَلْتَ نَفْسًا فَنَجَّيْنَاكَ مِنَ الْغَمِّ وَفَتَنَّاكَ فُتُونًا فَلَبِثْتَ سِنِينَ فِي أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَى قَدَرٍ يَا مُوسَ ﴿۴۰﴾ وَاصْطَنَعْتُكَ لِنَفْسِي ﴿۴۱﴾ اذْهَبْ أَنْتَ وَأَخُوكَ بِآيَاتِي وَلَا تَنِيَا فِي ذِكْرِي ﴿۴۲﴾

﴾33﴿ Kai nusabbihaka kaseeraa
﴾34﴿ Wa nazkuraka kaseeraa
﴾35﴿ Innaka kunta binaa baseeraa
﴾36﴿ Qaala qad ooteeta su'laka yaa Moosaa
﴾37﴿ Wa laqad manannaa 'alaika marratan ukhraaa
﴾38﴿ Iz awhainaaa ilaaa ummika maa yoohaaa
﴾39﴿ Aniqzifeehi fit Taabooti faqzifeehi fil yammi fal yul qihil yammu bis saahili ya'khuzhu 'aduwwul lee wa 'aduwwul lah; wa alqaitu 'alaika mahabbatan minnee wa litusna'a 'alaa 'ainee
﴾40﴿ Iz tamsheee ukhtuka fataqoolu hal adullukum 'alaa mai yakfuluhoo faraja 'naaka ilaaa ummika kai taqarra 'ainuhaa wa laa tahzan; wa qatalta nafsan fanajjainaaka minal ghammi wa fatannaaka futoonaa; falabista sineena feee ahli Madyana summa ji'ta 'alaa qadariny yaa Moosa
﴾41﴿ Wastana' tuka linafsee
﴾42﴿ Izhab anta wa akhooka bi Aayaatee wa laa taniyaa fee zikree

﴾33﴿ So that we may glorify You abundantly
﴾34﴿ And remember You much
﴾35﴿ Indeed, You are ever Seeing of us
﴾36﴿ [Allah, the Exalted] said, You have been granted your request, O Moses
﴾37﴿ And indeed, We had bestowed Our favor upon you another time as well
﴾38﴿ When We inspired your mother with what was inspired
﴾39﴿ Place him in the chest, then cast it into the river, and the river will cast it onto the shore, and there an enemy of Mine and an enemy of his will take him. And I cast love upon you from Myself so that you would be brought up under My watchful eye
﴾40﴿ When your sister went and said, 'Shall I direct you to someone who will nurse him?' So We returned you to your mother so that her eyes may be cooled and she would not grieve. And you killed someone, but We saved you from distress and tried you with a severe trial. Then you stayed for years among the people of Madyan, and then you came here at the decreed time, O Moses
﴾41﴿ And I have chosen you for Myself
﴾42﴿ Go, you and your brother, with My signs, and do not slacken in remembering My Oneness

[33,34] In this verse, the benefits of having a companion in the mission of prophethood are mentioned.
The purpose of tasbīḥ (glorification) is a response to shirk (polytheism), and the purpose of dhikr (remembrance) is the call to tawḥīd (monotheism).
[35] In this verse, one attribute of Allah the Most High is mentioned as a means (wasīlah) for making supplication.
[36] In this verse, the acceptance of the supplications is mentioned. Suʾāl here means the thing being asked for (masʾūl), and it indicates that all the requested matters have already been granted.
[37] In this, there is an indication that the acceptance of supplication is a favor from Allah the Most High—that is, Allah is not compelled by anyone to grant it.
[38,39,40] Up to verse 40, the earlier favors of Allah are described—saving Musa (peace be upon him) from being killed, nurturing him in the arms of his mother, and saving him from the grief of killing the Copt.
He was tested with many hardships and trials, and he spent a peaceful life in Madyan. The details of these blessings are found in Surah al-Qaṣaṣ from verse 7 to 28.
The waḥy mentioned in verse 38 refers to divine inspiration through an angel, which is a form of honor (karāmah) for the saints (awliyā’).
(Al-yamm) refers to the Nile River, which flows through Egypt.
The maḥabbah (love) mentioned in verse 39 refers to a special kind of love—whoever saw Musa (peace be upon him) felt affection toward him. In particular, the love of Pharaoh’s wife was deep, and she became the means of his upbringing.
(ʿAynī) is one of the attributes of Allah the Most High; its meaning is "eye," but its exact nature is unknown. It cannot be likened to the creation, nor should it be interpreted figuratively.
(Min al-ghamm) in verse 40 is proof that there was no sin in the killing of the Copt—it was only grief and fear of Pharaoh’s people.
The word (futūnan) refers to the many types of hardships and trials that Musa (peace be upon him) faced from birth until prophethood. Ibn Kathīr, in his tafsīr, has mentioned the ḥadīth al-fitān in this regard.
The word (qadar) refers either to forty years—which is the divinely appointed age for the prophethood of most prophets—or to the agreed time period that Musa (peace be upon him) had settled with Shuʿayb (peace be upon him).
[41] The intended meaning here is being chosen for prophethood and messengership.
This also indicates that nafs (self) is among the attributes of Allah, the Most High.
Initially, it was mere selection—therefore, ikhtartuka (I chose you) was mentioned. Then, it moved to assignment and preparation for a task—hence, waṣṭanaʿtuka (I have prepared you) is used here.
This is because iṣṭināʿ refers to preparing someone for a specific purpose and engaging them in that task.
[42] After the acceptance of the supplication, Musa (peace be upon him) is commanded—along with his brother—which indicates that his brother was also granted prophethood. However, he was not present at that moment, as he was mentioned in his absence.
In this verse, there is encouragement and strengthening for both Musa (peace be upon him) and his brother: that they should protect themselves from compromise and leniency in conveying the truth.