In this text, Taberî linguistically explains the attachment of the lam letter to the verb in the verse and also indicates that the king's statement 'innî erâ' (I see) refers to a dream seen in sleep, and notes that the Arabs used this expression to mean dream without mentioning the word 'sleep'. Then, citing from Sûdî, he conveys the details of the king's dream (seven fat cows eaten by seven lean cows, seven green ears and seven dry ears) and that this dream was consulted to magicians and soothsayers.

لتعارف العرب بينها في كلامها إذا قال القائل منهم: أرى أني أفعل كذا وكذا أنه خبر عن رؤيته ذلك في منامه، وإن لم يذكر النوم

Zemahşerî points out that reading the word 'âhar' (other) in the phrase 'seven dry ears' as annexed to 'seb'a' (seven) in the genitive case would lead to semantic contradiction (tedâfu), because the word 'âhar' requires a different seven from the seven in question. He explains this by comparing it with the example 'sebʹate ricâlin kıyâmen ve kuʹûden'; here it is possible to distinguish the seven with an attribute, but when 'âharîn' is said, this distinction is lost. Furthermore, he explains the reason why the word 'ıcâf' develops as the plural of 'ıcfâ' by comparing it with its opposite word 'simân'; it is based on the custom of the Arabs to compare like with like and opposite with opposite.

والعجف : الهزال الذي ليس بعده ، والسبب في وقوع ( عجاف ) جمعا ( لعجفاء ) وأفعل وفعلاء لا يجمعان على فعال : حمله على سمان ، لأنه نقيضه ، ومن دأبهم حمل النظير على النظير ، والنقيض على النقيض

In this section, Râzî addresses the linguistic and grammatical issues in the verse: the different meanings of the lam letter (power, for a specified term, or an extra prepositional letter), the position of the word 'rüya' (dream) in relation to the verb كان, and it is explained that the origin of the word 'ta'bîr' comes from the river bank (ابر). Furthermore, attention is drawn to the fact that the brothers were able to interpret Yusuf's dream, otherwise they could not extract a meaning from this dream that would lead to hatred and anger.

قال أهل التحقيق : وهذا يدل على أنه قد كان لهم علم بتعبير الرؤيا وإلا لم يعلموا من هذه الرؤيا ما يوجب حقدا وغضبا

Kurtubî states that the exit of Prophet Yusuf from prison was realized because of the dream seen by the King, that this dream was first a cause of trial and hardship for Yusuf, and finally it was made a means of good tidings and mercy for him. Then he conveys the description of the dream seen by the King (seven fat and seven lean cows, seven green and seven dry ears) and narrates that his people interpreted this dream as 'baseless confused dreams' (adğâsü ahlâm). In this context, he also explains the linguistic meaning of the phrase 'adğâsü ahlâm' through citations from Herevî, Mücahid, and Abū Ubaydah.

فجعل الله الرؤيا أولا ليوسف بلاء وشدة وجعلها آخرا بشرى ورحمة

Beydâvî explains the details regarding the seven fat cows in the king's dream, the image of lean cows coming out of a dry river and being swallowed, and notes that the explanation of the 'ears' section was considered sufficient by the explanation in the cow story. Furthermore, he clarifies that the word 'aczâf' linguistically should normally be 'ıcâf', but is used in this way because it is the opposite of 'simân', and that the lam letter in the phrase 'te'buruna' carries the purpose of emphasis because it is delayed from the object of the verb. He conveys that those consulted gave the answer 'adğâsu ahlâm' using the plural to emphasize that the dream was false and confused, that with 'ahlâm' they specifically meant false/baseless dreams, and that correct dreams were the subject of interpretation.

وإنما استغنى عن بيان حالها بما قص من حال البقرات