According to Taberî, in this verse Allah commands Prophet Muhammad to ask the Children of Israel about this matter; although they were given clear signs from heaven (such as Moses' staff, the parting of the sea, the shadow of clouds, manna, and quails), they denied these blessings, rejected their prophets, and altered the covenant that Allah had given them. Because of this alteration and disbelief, Allah will punish them with severe torment, both in this world by inflicting upon them the calamities He sends to their enemies, and in the Hereafter by keeping them eternally in Hell.

وذلك من آيات الله التي آتاها بني إسرائيل في آيات كثيرة غيرها، خالفوا معها أمر الله، فقتلوا أنبياء الله ورسله، وبدلوا عهده ووصيته إليهم

According to this text, the term 'blessing' in the verse is interpreted as Allah's signs and proofs; since these are causes of guidance and deliverance from misguidance, they are among the most valuable types of blessings. Regarding the alteration of the blessing, two views are conveyed: first, that the miracles of Moses, which should have been a cause of guidance, were made a cause of misguidance; second, that the clear proofs given are arguments (hujjah) for the truthfulness of Prophet Muhammad and the soundness of his law. Furthermore, the issue of implied meaning (izmar) in Wahidi's phrase 'severe torment' is criticized through the view of Abdulkahir al-Jurjani, asserting that the intent of the verse is to emphasize that Allah possesses severe torment in His essence, carrying a purpose of warning not dependent on any particular cause.

وذلك لأن المقصود من الآية التخويف بكونه في ذاته موصوفا بأنه شديد العقاب ، من غير التفات إلى كونه شديد العقاب لهذا أو لذلك

Kurtubî first explains linguistically the lightening of the hamza in the word 'sel' (dispute), then states that the phrase 'whoever alters Allah's blessing' applies not only literally to the Children of Israel, but to everyone who corrupts their scriptures and rejects Prophet Muhammad, even to the Quraysh disbelievers who convert blessing into disbelief. Here the blessing is interpreted, according to Taberî, as Islam. Furthermore, he explains that the question introduced with 'kam' is about the miracles brought by Prophet Moses (the parting of the sea, the cloud, the staff, the hand) and that this question was asked for the purpose of rebuking and reproaching them.

فاللفظ منسحب على كل مبدل نعمة الله تعالى وقال الطبرى : النعمة هنا الاسلام وهذا قريب من الأول ويدخل فى اللفظ أيضا كفار قريش فإن بعث محمد صلى الله عليه وسلم فيهم نعمة عليهم فبدلوا قبولها والشكر عليها كفرا

Ibn Kathir conveys a narration transmitted from Ibn Mas'ud: Al-Miqdad ibn al-Aswad came to the Prophet (peace be upon him) while he was supplicating against the polytheists (cursing them), and said, 'We shall not say as the people of Moses said,' thereby expressing that they would adopt a different attitude from what Moses' people had said to Moses. This narration is presented as an example showing the resolve of the Companions in obedience to and support of the Prophet, in contrast to the attitude of retreat and rebellion of Moses' people.

شهدت من المقداد بن الأسود مشهدا لأن أكون صاحبه أحب إلي مما عدل به أتى النبي صلى الله عليه وسلم وهو يدعو على المشركين فقال لا نقول كما قال قوم موسى

According to Baydawi, in this verse the address is directed to the Prophet or to everyone, and the question carries the purpose of rebuking (tawbih) the addressees. The clear miracles given to the Children of Israel, or the proofs showing the truth, are enumerated; it is implied that those who alter Allah's blessing—that is, the signs that are a means of guidance—do so through corruption and misinterpretation after understanding and fully knowing them. For this reason, Allah will punish such people with severe torment commensurate with the magnitude of their transgression.

ومن يبدل نعمة الله أي آيات الله فإنها سبب الهدى الذي هو أجل النعم، يجعلها سبب الضلالة وازدياد الرجس، أو بالتحريف والتأويل الزائغ. من بعد ما جاءته من بعد ما وصلت إليه وتمكن من معرفتها، وفيه تعريض بأنهم بدلوها بعد ما عقلوها