In this text, Taberî conveys different reports regarding 'man' and 'salwá' in the verse: he lists views that man is gum, sherbet, honey, or thin bread, as well as reports that it is a sweet substance descending from the sky onto trees. Additionally, he defines the concept of oppression (zulm) as 'placing something in a place where it does not belong,' and notes that the servants' rebellion does not harm Allah but harms only themselves. Taberî prefers to understand the word 'tayyibát' as meaning pleasant/agreeable rather than merely lawful.

والأول من القولين أولى بالتأويل لأنه وصف ما كان القوم فيه من هنيء العيش الذي أعطاهم، فوصف ذلك بالطيب الذي هو بمعنى اللذة أحرى من وصفه بأنه حلال مباح.

According to Zamakhsharî, what is meant in this verse is that the servants' oppression (their denial of blessings, their ingratitude) does not bring any harm to Allah; rather, the burden of this oppression returns only to themselves, causing harm to their own souls. The text also indicates that a preposition (min) mentioned in the verse is used for tab'îz (partitiveness), and what is intended by this is obligatory spending.

وما رجع إلينا ضرر ظلمهم بكفرانهم النعم ، ولكن كانوا يضرون أنفسهم . ويرجع وبال ظلمهم إليهم

In this text, al-Râzî states that Adam's settlement in paradise contained both an ibáha (permission) and a taklíf (obligation); the permission is the right to benefit from the blessings of paradise, while the obligation is the necessity to refrain from the forbidden thing. He also explains that the expression 'oppression' (zulm) is understood through hazf (the omission of something from the text), and clarifies that Adam and his wife either took more than the forbidden object or demanded something else. He also conveys the difference of opinion regarding the time of creation of Eve; according to one report, Eve was created in paradise, and according to another, she was created before entering paradise.

والأصح أن ذلك الإسكان مشتمل على ما هو إباحة ، وعلى ما هو تكليف ، أما الإباحة فهو أنه عليه الصلاة والسلام كان مأذونا في الانتفاع بجميع نعم الجنة ، وأما التكليف فهو أن المنهى عنه كان حاضرا وهو كان ممنوعا عن تناوله

According to this exegete, the words 'man' and 'salwá' mentioned in the verse are provisions descended from the sky to the Children of Israel in the Tíh desert without any labor, sowing, or work. Various views have been transmitted regarding man, such as tarenjabin, sweet sap, honey, or thin bread; and regarding salwá, different views have been mentioned as the quail bird or honey. Additionally, it is stated that these blessings were sent down as Allah's favor to them during the difficult life in the desert lasting forty years, which occurred after the people refused to enter the city of the Mighty Ones.

اختلف في المن ما هو وتعيينه على أقوال فقيل : الترنجبين بتشديد الراء وتسكين النون ذكره النحاس ويقال : الطرنجبين بالطاء وعلى هذا أكثر المفسرين وقيل : صمغة حلوة وقيل عسل : وقيل شراب حلو وقيل : خبز الرقاق عن وهب بن منبه

According to Ibn Kathír, 'ghimám' means white clouds that cover and shade the sky, and shade was provided over the Children of Israel in the desert to protect them from the heat of the sun. Regarding 'man,' there is disagreement among the exegetes, with some defining it as food (a honey-like substance dripping from trees) and others as a drink; according to Ibn Kathír's preference, 'man' is a general term encompassing all kinds of food, drink, and similar blessings that Allah gave them without effort.

والظاهر والله أعلم أنه كل ما امتن الله به عليهم من طعام وشراب وغير ذلك مما ليس لهم فيه عمل ولا كد فالمن المشهور إن أكل وحده كان طعاما وحلاوة وإن مزج مع الماء صار شرابا طيبا وان ركب مع غيره صار نوعا آخر ولكن ليس هو المراد من الآية وحده

According to Bayḍâwî, the resurrection mentioned in verse 56 occurred after death caused by lightning (sáiqa), and this is expressed with the verb 'ba's' in a manner similar to its use in another context meaning awakening after sleep or fainting. In verse 57, Allah's provision of shade to the Children of Israel in the desert with clouds, sending down manna (man) and quail (salwá) over them is narrated; it is stated that by denying the blessings, they actually oppressed only themselves and could not cause any harm to Allah.

ثم بعثناكم من بعد موتكم بسبب الصاعقة، وقيد للبعث لأنه قد يكون عن إغماء، أو نوم كقوله تعالى: ثم بعثناهم. لعلكم تشكرون نعمة البعث، أو ما كفرتموه لما رأيتم بأس الله بالصاعقة.