After listing the different views transmitted about the word 'wisdom' (the Qur'an and jurisprudence in it, correctness, reason in religion, understanding, fear of God, prophethood), Taberî states that all of these fall within the definition he prefers. According to him, the essence of wisdom is 'correctness'; because correctness in matters is achieved only through comprehension, knowledge, and acquaintance, therefore the person who achieves correctness is at the same time one who possesses fear of God, is a jurist, and is a scholar. Prophethood is also counted as a type of this correctness because the prophets are those who have been granted success in what is true. The interpretation of the verse is that God grants correctness to whomever He wills in speech and action; it is noted that regarding ambiguous verses, only those possessed of intellect and discernment refrain from speaking ignorantly and take admonition.

فإذا كان ذلك كذلك معناه، كان جميع الأقوال التي قالها القائلون الذين ذكرنا قولهم في ذلك داخلا فيما قلنا من ذلك؛ لأن الإصابة في الأمور إنما تكون عن فهم بها وعلم ومعرفة، وإذا كان ذلك كذلك كان المصيب عن فهم منه بمواضع الصواب في أموره فهما خاشيا لله فقيها عالما، وكانت النبوة من أقسامه؛ لأن الأنبياء مسددون مفهمون، وموفقون لإصابة الصواب في بعض الأمور، والنبوة بعض معاني الحكمة.

According to Zemahşerî, this expression is in the nature of a warning revealed to those given little knowledge (here the People of the Book); it has been said to them that the knowledge of the Torah is very little compared to God's knowledge.

فقيل لهم : إن علم التوراة قليل في جنب علم الله

According to this exegete, the concept of 'wisdom' in the verse rests on two fundamental virtues: knowledge and action; knowledge is the soul's attainment of true conceptions and confirmations, and action is the performance of deeds most suited to the benefits of this world and the Hereafter. Furthermore, the phrase 'much good' in the verse indicates knowledge that is much in relation to people but little in relation to God's knowledge, and in this context, those who possess knowledge are divided into two: those who know God's attributes (scholars of principles) and those who know His rulings (jurists).

واعلم أن الفضائل على ثلاثة أقسام النفسانية والبدنية والخارجية ، والفضائل النفسانية محصورة في قسمين العلم والعمل / أما العلم فهو أن تصير النفس بالتصورات الحقيقية والتصديقات النفسانية بمقتضي الطاقة البشرية ، وأما العمل فهو أن يكون الإ سان آتيا بالعمل الأصلح الأصوب بمصالح الدنيا والآخرة ، فهذا هو الحكمة

In his interpretation of the word 'wisdom', Ibn Kesîr transmits many views coming from the scholars of the predecessors: knowing the abrogating and abrogated verses of the Qur'an, the binding and ambiguous, the lawful and unlawful; truthfulness in speech; knowledge, jurisprudence, and the Qur'an; fear of God; the Book and understanding; intellect; jurisprudence in religion—such definitions are listed. Ultimately, Ibn Kesîr states that according to the opinion of the majority, wisdom is not exclusive to prophethood but is a more general concept, whereas prophethood is the most noble and particular type of wisdom.

والصحيح أن الحكمة كما قاله الجمهور لا تختص بالنبوة بل هي أعم وأعلاها النبوة والرسالة أخص ولكن لا تباع الأنبياء حظ من الخير على سبيل التبع

According to Beydâwî, 'wisdom' means fully grasping knowledge and applying it firmly and soundly. To the one given wisdom, much good has been given because this means gathering in oneself the good of this world and the Hereafter. The phrase 'take remembrance' in the verse means either drawing lessons from the stories given by the verses or reflecting; because the one who reflects is like someone who recalls the sciences that God has placed in his heart with potential. Only those possessing a pure intellect (those of understanding) who are cleansed from the filth of conjecture and the pursuit of caprice can benefit from this.

يؤتي الحكمة تحقيق العلم وإتقان العلم. من يشاء مفعول أول أخر للإهتمام بالمفعول الثاني ومن يؤت الحكمة بناؤه للمفعول لأنه المقصود.