Taberî in this section conveys reports regarding who the 'bashîr' (bringer of good tidings) was; the majority view states that he was Yehûza (Yahuza), the son of Jacob, while from as-Suddî it is reported that he was Joseph's messenger/herald (barîd). He then explains that the bringer of good tidings placed Joseph's shirt on Jacob's face, and as a result Jacob's eyes were opened and he became able to see. Finally, he mentions that Jacob reminded his children that he had previously told them, as he knew from Allah, that Joseph would return to him.

حدثني محمد بن عمرو قال: ثنا أبو عاصم قال: ثنا عيسى، عن ابن أبي نجيح، عن مجاهد: {البشير} قال: «يهوذا بن يعقوب»

This exegete states that the expression in the verse means 'until he came to me and my eyes became clear'; he says that the correctness of this view is supported by the phrase 'faraja basîran' (he turned back while seeing) that follows in the verse.

أو يأت إلي وهو بصير . وينصره قوله فرجع بصيرا . يقال : رده فارتد ، وارتده إذا ارتجعه

According to Râzî, Jacob's eyes being opened is connected to learning that his son Joseph was alive; among exegetes there has been discussion about whether his eye was completely blind or weakened from weeping. Additionally, the text mentions that the particle 'mâ' could have the meaning of istifham for wonder, that is, it could mean 'O how Allah dealt gently with them with His mercy.' In this context, the verse is explained as showing that mercy truly belongs only to Allah, while the compassion in humans arises as a result of an impulse that Allah casts into their hearts.

وههنا يجوز أن تكون ( ما ) استفهاما للتعجب تقديره : فبأي رحمة من الله لنت لهم ، وذلك لأن جنايتهم لما كانت عظيمة

According to this exegete, different reports are conveyed regarding the identity of the bringer of good tidings (whether it was Shim'ûn or Yehûdâ); it is stated that the bringer of good tidings said that just as he had brought Jacob the shirt stained with blood on that day, he would now bring the shirt of joy. Furthermore, it is reported that Jacob had nothing to give in return to the bringer of good tidings, but instead prayed for him that the agony of death would be lightened. In this context, the verse is used as evidence for the permissibility of giving gifts and bestowing presents upon receiving good news; this view is also supported by the hadith of Kâ'b b. Mâlik.

قد علمتم أني ذهبت إليه بقميص الترحة فدعوني أذهب إليه بقميص الفرحة

According to this exegete, the verse expresses that the speaker had previously told those addressed something that Allah had informed him of and that he knew with certainty—that Allah would return Joseph or something similar. That is, here is presented a reminder of a word spoken in the past, and it is explained that this carries a certainty based on knowledge.

أي أعلم أن الله سيرده إلى وقلت لكم

Beydâvî conveys the report regarding Joseph's shirt being cast upon Jacob's face: it is stated that the one who brought it said that just as he had previously brought the shirt stained with blood and saddened Jacob, he now wished to bring this shirt to make him happy. The casting of the shirt upon the face is, according to some views, the act of the bringer of good tidings, and according to other views, the act of Jacob himself. The phrase 'Fartadda basîrâ' is explained as becoming able to see again through the power that came alive within him; the words 'Alam akul lakum' also points to Jacob's knowledge from Allah that Joseph was alive and that joy would come, and it is interpreted in this sense.

روي: أنه قال كما أحزنته بحمل قميصه الملطخ بالدم إليه فأفرحه بحمل هذا إليه. ألقاه على وجهه طرح البشير القميص على وجه يعقوب عليه السلام أو يعقوب نفسه. فارتد بصيرا عاد بصيرا لما انتعش فيه من القوة.