Why does מורא גדול and nothing else in the verse refer to גלוי שכינה?

Question

In the Haggadah, we quote the Sifre's exegesis of Deut. 26:8 (in which I've boldfaced quotations from the verse itself):

And God removed us [from Egypt] …

with a strong hand — this refers to the plague, as it says [elsewhere about a plague] "lo, the hand of God is against your cattle…"

and with an outstretched arm — this refers to the sword, as it says [elsewhere about a sword] "and a sword unsheathed in his hand, outstretched…"

and with great awesomeness — this refers to the divine revelation, as it says [elsewhere about a divine revelation] "…with signs, with wonders, with battle, with a strong hand, with an outstretched arm, with great awesomenesses…"

and with signs — this refers to the staff, as it says [elsewhere about a staff] "and take this staff in your hand, that you may do the signs with it"

and with wonders — this refers to the blood, as it says [elsewhere about blood] "I'll place wonders in heaven and earth: blood…"

My kid asked: How does "…with signs, with wonders, with battle, with a strong hand, with an outstretched arm, with great awesomenesses…" show that "great awesomeness" refers to revelation any more than it shows that "strong hand" or "outstretched arm" or "signs" or "wonders" refers to revelation? How do we know from that verse that, in our verse in Deuteronomy, specifically "great awesomeness" refers to revelation?

Answer 1

I found that Abudarham wrote a passage regarding this question. He says that מורא is as מראה and shows that the Targum translates ובחזוונא רבה. He explains also the ambiguity of the expression because of a double sense, who see the face of Divine presence is shaken and scared. There was several moments of unweiling, Rosh chodesh Nisan, the night of deliverance and the opening of the see.

Regarding מוראים גדולים, the perush meyuchas leRashi says that the end of the verse לעיניהם supports that this is an idea of seeing. I did read it in the edition of mosad harav Look.