According to Taberî, the expression 'do not walk upon the earth causing corruption' means not multiplying rebellion against Allah, and not causing mischief by shortchanging in measure and weight on earth. He also transmits that some linguists interpret the phrase 'la ta'sev' as meaning 'do not transgress'. In this section, he also elaborates in detail with reports the story of how when Moses' people were thirsty in the desert (tîh), twelve springs gushed forth from the rock, and each tribe was given a separate water source.

يقول: ولا تكثروا في الأرض معصية الله، ولا تقيموا عليها، ولكن توبوا إلى الله منها، وأنيبوا. وقد كان بعض أهل العلم بكلام العرب يتأول قوله: لا تعث: لا تطغ

According to Kurtubî, the word 'hanîen' expresses that there is no hardship, difficulty, sorrow, or turbulence in the blessing given. On this matter, Zeccâc's view that 'what you have received should be lawful and pleasant to you', as well as different interpretations such as 'you were made to benefit pleasantly with the blessing of paradise' and 'eat, it was made lawful for you' have been transmitted. Some exegetes have interpreted 'hanîen' as immortality, because they noted that what is not permanent or what one cannot take with them would be difficult and unpleasant.

الهنيء ما لا تنغيص فيه ولا نكد ولا كدر قال الزجاج : أي ليهنئكم ما صرتم إليه ( هنيئا ) وقيل : أي متعتم بنعيم الجنة إمتاعا هنيئا

According to Ibn Kesîr, the expression in the verse informs the Children of Israel not to commit corruption and transgression on earth, not to cut off the road, and not to meet the blessings with rebellion; because they committed mischief such as shortchanging in measure and weight and cutting off the road, and they disbelieved in Allah and His Messenger, they were destroyed with a terrible earthquake, a blast, and the punishment of the day of abasement. The text also discusses that the word 'selvâ' is, by the consensus of exegetes, a type of bird, and that the claim it was honey is an erroneous linguistic view. It also transmits reports about the stone in the story of migration and the Kaaba, the twelve springs, and the durability of the garments.

وذلك أنهم كانوا ينقصون الميكال والميزان ويقطعون الطريق على الناس هذا مع كفرهم بالله ورسوله فأهلكهم الله برجفة عظيمة زلزلت عليهم بلادهم وصيحة أخرجت القلوب من حناجرها وعذاب يوم الظلة الذي أزهق الأواح من مستقرها إنه كان عذاب يوم عظيم

Beydâvî transmits several reports about which stone is meant in the verse 'Strike the stone with your staff': it may be a cubic stone brought from Mount Tur, a stone that Adam brought down from paradise and reached Moses through Shuayb, or the stone whose clothes Moses was pursuing during ablution. Moreover, it is also possible to understand the stone not as a specific stone but as a common noun; according to this view, Moses carried a stone with him, struck it and brought water out when they camped, and struck it and dried it when they set out. Finally, it is noted that the miracle is not contrary to reason, since there are types of stones that remove hair, avoid vinegar, and attract iron; similarly, it is possible for Allah to create a stone that would draw water from under the earth or from the sky and transform it into water.

أو للجنس وهذا أظهر في الحجة. قيل لم يأمره بأن يضرب حجرا بعينه، ولكن لما قالوا: كيف بنا لو أفضينا إلى أرض لا حجارة بها؟

According to Zemahşerî, the word 'henîen' (with ease) expresses that eating and drinking should be without hardship or sorrow. This word means 'may your eating and drinking be pleasant to you', and it is explained by the use of the infinitive in place of the verb; furthermore, this can also mean 'may it be a recompense for what you are doing'.

وهو الذي لا تنغيص فيه

According to Râzî, each tribe was commanded to drink from the water that came out from the crack near them, and this was so that disagreement would not arise among them in time of need. The attribution of water to them is because Allah made this water a possession for each tribe. He also notes that the expression 'eat' points to both the previous mention of manna and quails and the fact that foods depend on water, and he transmits that the Mu'tazila brought this verse as evidence that sustenance is lawful.

فلما أعطاهم الماء فكأنه تعالى أعطاهم المأكول والمشروب