And when you said, “O Moses! We cannot endure the same meal. So call upon your Lord on our behalf, He will bring forth for us some of what the earth produces of herbs, cucumbers, garlic, lentils, and onions.” Moses scolded , “Do you exchange what is better for what is worse? go down to any village (or Egypt) and you will find what you have asked for.” They were stricken with disgrace and misery, and they invited the displeasure of Allah for rejecting Allah’s signs and unjustly killing the prophets. This is for their disobedience and violations. 2:61

Baqlihaa Wa qisaiha wa-fumiha wa adasiha wa-basaliha • its green herbs and its cucumbers and its garlic and its lentils and its onions

When Israelites couldn't endure one kind of heavenly food, they requested Moses to bring out varieties of foods for them as they used to eat in Egypt. Torah explicitly states that they remembered the life they used to live, when their diet consisted of onions, cucumbers, garlic and herbs. There's massive amount of archaeological evidence that these were one of the main foods used in ancient Egypt. The onion and garlic was the most famous food , there is also evidence for different type of lentils, green leafy vegetables (leeks , lettuces & herbs etc) and cucumbers eaten in their daily life. The Torah also mentions this food list that they requested like Quran but it doesn't mention about lentils which is unique only to Quran and it doesn't mention broader category of leafy green vegetables. This shows that Quran is telling its own unique narrative which is supported by Archeological evidence as well.

And when Moses prayed for water for his people, so We said, "Strike with your staff the stone." And there gushed forth from it twelve springs, and every people [i.e., tribe] knew its watering place. "Eat and drink from the provision of Allāh, and do not commit abuse on the earth, spreading corruption."

Fanfajarat • then gushed out

{We said, "Strike with your staff the stone." And there gushed forth from it twelve springs}

Quran here skips the striking of the rock by Musa and directly says that "then water gushed out". It's an eloquent use here because the reader will immediately know that when water gushed out, it's obvious that Musa has acted on the command given by God to strike the stone. Quran avoids mentioning "the action of striking" to keep the verse short and eloquent.

Kulu washraboo • eat and drink

In the closing statement, the Quran mentions very beautiful advice, which also serves as a moral lesson. Allah says, eat and drink from his provisions, but do not let the blessing of provision lead you to forget God and to spread corruption. The last words also connect to the rhythm of previous verses.

And when We said, "Enter this city and eat from it wherever you will in abundance, and enter the gate bowing humbly and say, 'Relieve us of our burdens.' We will forgive your sins for you, and We will increase the doers of good." 58

Fakulu • and eat

This event is one of the example Quran clarifying previous scriptures, this event is uniquely mentioned in the Quran and it's not mentioned in previous scriptures. However the descriptions of this event can surely be found in previous scriptures which confirms Quran isn't speaking out of thin air but it's true event narrated by God himself.

So this verse mentions the command to enter the town and enjoy the blessings, in the previous scriptures when God gave land to the Israelites, it was not just empty land but there were many towns and cities that were dwelt by other people and they had to conquer them and God was with them to fight against their enemies. So this verse says to enter in a town and eat, Similarly this wording can be found in previous scriptures as well to eat freely and enjoy the blessings of God.

{So I gave you a land on which you did not toil and cities you did not build; and you live in them and eat from vineyards and olive groves that you did not plant.} Joshua 24:13

Baab• The Gate

This is one of the amazing descriptions that Quran gives about that town and it shows Quran is not speaking out of thin air but it's speaking from divine knowledge. Even though no previous scripture mentions this event about saying a specific word and entering with humility. But previous scriptures do have traces about descriptions of that cities or towns, for example one of the first city that was conquered by Israelites had gates and walls which is explicitly mentioned in the book of Joshua , and about others it's also implied that they were fenced.

{At dusk, when it was time to close the city gate, they left.} Joshua 2:5

The first conquered city was Jericho which is also a candidate for city mentioned in this verse according to classical scholars. Moreover, archaeology also confirms that Jericho was a fortified city. However it's confirmed that the cities had gates and Quran mentions it accurately.

Hitta • Repentance

This is very unusual word used here , which means in Arabic to lower or to relieve. This is likely a wordplay in Quran that's also used in other verses. Wordplay means that Quran sometimes uses such Arabic word that works in both languages Hebrew and Arabic, and using this method maintains the both sides. First it keeps the true word that was actually said to them in Hebrew secondly that same word gives appropriate meaning in Arabic which can be understood with Arabic alone.

So there is a similar-sounding word in Hebrew "Hatta" which is used extensively in Torah for sin or sin offering. If it's wordplay then The chosen word in Quran works in both languages that they were actually asked to say the Hebrew word "Hatta" which is a word for a sin offering for the atonement of sins, and in Arabic it also gives the possible meanings of repentance.

{But burn the flesh of the bull and its hide and dung outside the camp; it is a sin offering (hattat) } Exodus 29:14

But the wrongdoers changed the words they were commanded to say. So We sent down a punishment from the heavens upon them for their rebelliousness. 59

Moreover the Hadith of Prophet and next verse actually strengthen this argument, that they twisted the words that they were commanded to say and they said the word "wheat or grain" instead. The word for wheat in Hebrew is "Hita" which is closest word to what we have concluded that they were asked to say in Hebrew "Hatta" and it's an easy word to twist and to mock the command. And Allah knows Best.

And We shaded you with clouds and sent down to you manna and quails, [saying], "Eat from the good things with which We have provided you." And they wronged Us not - but they were [only] wronging themselves.

Wa • And

The others verses start from "and when" unlike this verse which only starts from the word "and". It's because this verse contains not a long event and it mentions multiple blessings connected with "wa" that doesn't need long explanations.

Manna Wa salwa • Manna and quails

The Torah describes manna with the likeness of coriander seeds, the Israelites used to ground it and cook it to eat. The salwa was a bird commonly identified as quail whose meat was eaten. There are many theories given about manna from the description of Torah that it might be secretions of plant which are gum like crystals as taranjabin but Allah knows Best what type of food it was.

And when you said, "O Moses, we will never believe you until we see Allāh outright"; so the thunderbolt took you while you were looking on. 55

Saaiqa • thunderbolt

This event is uniquely mentioned in the Quran, this is one of the examples of the Quran clarifying and correcting the events of previous scriptures. In Torah there is glimpse of this event like there is mention of the presence of thunder, lightning, and the sound of trumpet on the mountain (exodus 20), which is element that resulted in the death of guilty in the Quran as punishment. And in another chapter (exodus 24) there is mention of the elders of Israel going up to mountain to see God but it's explained differently. However it's clear from the context of Torah, that whenever Israelites made God angry, God sent punishments on them, and God is referring to that punishment in Quran.

Then We brought you back to life after your death, so that perhaps you would be grateful. 56

Basnakum • we revived you

This complete chain of verses is about favours of God that God did for the children of Israel. The whole previous event is mentioned for this point, to show them the favour of God. This is very eloquent and events flow very beautifully.

And when Moses said to his people, " O my people, indeed you have wronged yourselves by your taking of the calf. So repent to your Creator and kill yourselves. That is best for you in the sight of your Creator. Then He accepted your repentance; indeed, He is the Accepting of Repentance, the Merciful.

Wa idh • and when

The word "when" is best and most eloquent way of narrating a past event , it makes the person go back in the time and witness the story with his eyes.

Innakum zalamtum• Indeed you, you have wronged yourselves by your taking

This phrase uses the word " you" repeatedly to put all burden of mistake on them and to highlight the serious sin they had done by their own hands, despite of showing them all the signs from God and prohibiting them from worshiping anyone other than Allah. This is very eloquent usage in this case.

Barikum • your creator

The Quran here uses a very unique word for creator “Bari” instead of using the word “khaliq” which also means creator. It's because these verses are About Jews and Torah in Hebrew language uses the same root word BRA for creation.

{In the beginning God created (Bara) the heavens and the earth. } Genesis 1:1, genesis 1:27 and genesis 2:3

So Quran also used the Hebrew word because it's relevant to Jews and known to them and they may have recognized it which Arabs couldn't. Secondly it's also possible that Moses actually uttered this word and Quran narrated it in closest way to arabic.

Faqtulu anfusakum • kill yourselves

The command to kill " yourselves" is a metaphor that means killing each other because a community is like a body and doing harm to others was harm to oneself, in context the innocent had to kill the guilty.

At Tawwab ar Rahim • Acceptor of Repentance, Most Merciful

The verse ends with two beautiful attributes of Allah that's the core conclusion of the verse, that God accepted their repentance and he showed mercy by accepting repentance. This is the most eloquent way of speaking and it connects with rhythm of the previous verses as well.

God calls himself as Rahim (merciful) in Torah as well using a similar word, because both are of same origin. Torah uses this word very few times but it's central in the Quran.

{For Hashem Eloheicha is an El Rachum} (Deuteronomy 4:31)

And when We gave Moses the Scripture—the decisive authority‎—‎that perhaps you would be ˹rightly˺ guided.

Idh • when

The word "when" connects the verse with previous chain of verses about favours of God on children of Israel.

Kitab Wa Furqan • Book And Criterion

Quran gives two beautiful names to the Torah, the book and the criterion which means to distinguish between truth and falsehood, using names makes the verse short, eloquent and vast in explanation.

Lalakum Tahtadoon • Perhaps You would be guided

This is last quote and it gives them the reason why he gave this favour, which makes the words of Allah very soft and full of mercy. Moreover this also connects to the rythm of previous verse which says "Lalakum Tashkuroon" ( Perhaps You would be grateful ).

And ˹remember˺ when We appointed forty nights for Moses, then you worshipped the calf in his absence, acting wrongfully. 51

Mosa • Moses

The name Mosa or mose was used in ancient Egypt. And it was found in the names of Egyptian pharaohs like tuth mose , or Ra mose. According to historians, in the Egyptian language 'mose' meant "child" or "son". (Most likely because he was adopted as son and named after it Q28:9). Torah gives an explanation of this name in Hebrew as the one "drawn out" because Pharaoh's daughter drew him out of water, and the Hebrew language also gives possible meanings of "being drawn out".

However Moses grew up in both these languages and It's debated weather he was first named in Egyptian or in Hebrew, And Allah knows Best.

Takhaztum ijal • You took the calf

Quran says that " you took the calf" and then stops without completing the sentence that "you took the calf as God". Quran avoids completing the completion of sentence because their action was so shameful that Quran avoids detailing it and gives a hint instead, because they knew what shameful thing they did. This is how an eloquent speaker speaks.

Even then We ˹still˺ forgave you so perhaps you would be grateful. 52

Afwana • We forgave

The next verse immediately mentions the forgiveness of Allah, and skips the topics that are in between (like what Moses said to them and punishment etc) which are detailed in next verses. The immediate follow-up of forgiveness after sin is to highlight the mercy of God. This is a very eloquent way of speaking. This method was also used in Surah Baqarah verses 36 to 37, in which Adam's mistake was immediately followed by the mercy of Allah.

And when We parted the sea for you and saved you and drowned the people of Pharaoh while you were looking on.

Faraqna • We parted

This is the most interesting miracle mentioned in the Quran. Torah further describes that this miracle happened through the wind. It says that a strong wind blew all night by the miracle of God and it parted the sea. The force of wind can indeed expose the dry ground beneath naturally as well , and it's an observable process. For example on a small level, if you take water in a plate and blow your breath into it , the dry part of the plate will appear beneath. Or when wind is pushing water from one side of the sea exposes the seabed. In the case of sea splitting, God drove strong winds with his power to split the sea.

Aghrakna Aale firawn • Destroyed the people of pharaoh

There is amazing detail in the Quran that's not found in Torah or elsewhere, that when Pharaoh was drowning he said the words of repentance to God and confessed to believe in the God of Israelites however his repentance was not accepted because it was from fear and not sincere. So where does this detail come from , according to skeptics this detail was invented by Quran. But when we read the context carefully in Torah it is proven that Quran is speaking accurately from God's knowledge and it's not inventing new things but telling the story honestly. In context of Torah God sent multiple plagues to pharaoh and his people before setting Israelites free from slavery. So when the plagues got stricter the pharoah confessed clearly his mistake and asked for forgiveness out of fear of punishment. But then again his heart became hard when plagues stopped for a while.

For example at the plague of hail he said to Moses {This time I have sinned, he said to them. The Lord is in the right, and my people and I are in the wrong.} Exodus 9:27

Similarly in plague of locusts the pharoah said : {Now forgive my sin once more and pray to the Lord your God to take this deadly plague away from me} Exodus 10:17

This clearly shows that pharoah's heart had fear during punishment, and his heart had arrogance more than fear. At last, when he chased the Israelites instead of letting them go, the biggest punishment came on him from God. The drowning was biggest punishment so it's obvious from previous events and state of his heart during punishment, that he would've repented from fear, as he did before. All praise be to God who sent down the Quran that confirms the previous scriptures.

{But as Pharaoh was drowning, he cried out, “I believe that there is no god except that in whom the Children of Israel believe, and I am ˹now˺ one of those who submit.”} Quran 10:90

Wa Antum tanzuroon • And you were looking

This is last concluding statement,which comes at the end of verses in surah Baqarah to match the rhythm and at the same time it adds profound meaning of completion without losing rhythm. The phrase " you were looking" is concluding statement which marks the completion of the verse eloquently. They witnessed all these three events. The partition , the salvation and the destruction of enemies. God in Torah as well reminds of this that they saw with their own eyes these signs and they should've feared like no one else.

{That day the Lord saved Israel from the hands of the Egyptians, and Israel saw the Egyptians lying dead on the shore.} Exodus 30-31

{The Lord your God, who is going before you, will fight for you, as he did for you in Egypt, before your very eyes} Deuteronomy 1:30

And when We saved you [i.e., your forefathers] from the people of Pharaoh, who afflicted you with the worst torment, slaughtering your [newborn] sons and keeping your females alive. And in that was a great trial from your Lord.

Wa idh • and when

The phrase "and when" is used to remind the Israelites about favours that God bestowed on them. The previous verse 47 said " Remember the favours I granted you", now these verses continue describing the favours in detail and all use the phrase "and when" which connects them to verse 47 to remind the favours. Moreover the word "when" is best and most eloquent way of narrating a past event , it makes the person go back in the time and witness the story with his eyes.

Aale firawon • the people of pharaoh

The quran focuses on the eloquent detail in this phrase, instead of saying "we saved you from pharaoh " it says "we saved you from the people of pharaoh". The phrase "the people of pharaoh" is broader as it refers to all the entire dynasty and people under pharaoh who oppressed them and God rescued Israelites not only from Pharaoh but from this powerful kingdom.

Yuzbihoona • slaughtering

The pharaoh ordered them to kill the Israelites when the Israelites became threat to his kingdom, as they were multiplying too fast. From this insecurity the pharaoh ordered them to kill their males, so there should be no fear that these people would side with their enemies in wars. The Quran quotes the perfect summary of this historical detail focusing only on the trial.

Bala'a • Trial

Torah mentions the word "trial" or "test", like the Quran does here, because origin is from same Creator .

{Remember well what the Lord your God did to Pharaoh and to all Egypt. The great trials that you saw, the signs and wonders.} Deut 7:18-19

Guard yourselves against the Day on which no soul will be of help to another. No intercession will be accepted, no ransom taken, and no help will be given.

Wataqoo Yaum • Fear A Day

The word "yaum" or "day" is mentioned only once in the entire verse at the beginning. The next 4 phrases are built on this noun which is mentioned here, that what will happen on that day. This is to avoid the Repetition of word "Day", because repetition doesn't look eloquent, and it gives the verse maximum meaning in few words.

Shafa'a • intercession

Quran says, no intercession will be accepted on the Day of Judgement. In Torah whenever Jews did wrong to themselves the prophet Moses interceded on their behalf, now Quran tells about a day when no intercession will be accepted for disbelieving.

Adlun • compensation

Quran says, that no compensation will be accepted on the Day of Judgement. In Torah whenever Israelites sinned there was a law to offer sacrifice for the atonement of sins. Now Quran tells them about that day when no compensation will be accepted.

Wala hum yunsaroon • nor will they be helped

This last quote is used for completion of the verse and to match the rhythm with previous verses. Quran at the same did the both tasks without losing the meaning. This last quote shuts the door of any hope that can be given on the Day of Resurrection for disbelievers.

O Children of Israel, remember My favor that I have bestowed upon you and that I preferred you over the worlds [i.e., peoples]

Ya Bani Israel • O Children of Israel

Throughout the Torah God refers to the Israelites as "Bnei Yisroel". In Quran too, He uses the same language when referring to the Israelites instead of calling them Jews or Israelites.

Torah says: {And the foremen of the Bnei Yisroel did see that they were in trouble.} (Exodus 5:19)

Uzkur • remember

The word " remember " or Hebrew word "ezkor" is used in the Torah by God, to remind the Jews of God's favours or punishment. Quran uses this exact term in the same style because Quran's origin is from the same God.

Torah says: {Remember (tezkor) well what the Lord your God did to Pharaoh and to all Egypt.} Deut 7:18

{And Remember (wazkor) that these forty years the LORD your God led you all the way in the wilderness} Deut 8:2

Nimati • My Favours

The phrase " o children of Israel remember my favours" is repeated in this verse after being mentioned in verse 40. Using such phrase is very eloquent way of starting the conversation to humble the person by reminding about Good. In verse 40 God reminded them the favours to soften their hearts because next verses were about inviting them to Islam and truth. In this verse the favours are being reminded as opening phrase to mention the favours in detail and next verses mention all the favours. These favours are mentioned in detail in the following verses and in the Torah as well.

Anni fadaltukum alal alameen • I honoured you over the worlds

This honour of God on children of Israel is also recorded in the Torah when God honoured them over all other nations. Quran speaks with absolute knowledge as an authority who witnessed all when it was happening. Torah says :

{Now therefore, if you will indeed obey My voice and keep My covenant, you shall be My treasured possession among all peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.} Exodus 19:5–6

And seek help through patience and prayer; and indeed, it is difficult except for the humbly submissive. 45

Wa • and

The word "and" connects it with previous series of verses in which the children of Israel were being addressed.

Bi Sabri wa Salah • with patience and prayer

This phrase creates an emotional shield for the believers, by showing them the way in emotional discomfort or in need of help. Both of these actions prayer and patience make person closer to God and such actions even in hardship perform only those who are man of strength (humble) and trust God, so therefore God says that be patient and pray instead of complaining, if you keep these two actions even in the hardship then it means you are trusting God even in hardship and trouble, and such trust is rewarding for receiving help of God and rewarding for akhirah as well.

There's an example we can learn from children of Israel too, whenever hardship came on them they complained to Prophet Moses that they were good in Egypt and Moses brought them into the desert just to make them feel hunger and thirst. They complained instead of being patient and praying humbly to God, that one who brought them out of Egypt with miracles would also give them the provision. At that time God still helped them in miraculous ways even when they were impatient, for some reasons, but God was angry at their actions and he gave punishment at the end when they started complaining too much.

Those who are certain that they will meet their Lord and to Him they will return. 46

Rabbihim • their lord

The word lord means the one who nurtures, sustains or master. The word "their" lord creates the personal connection of God with believers.

Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason?

Atamaroon • do you order

The verse doesn't start with "wa" because it comes between the series of commands given to the children of Israel and it doesn't start with "wa" because it's not direct command rather it's a question of astonishment at their actions. This is the accuracy of the Quran that it speaks with precise conjunctions.

Secondly the alif at the start shows that it's a question, but it's not a question to get answer from them , it's a question of astonishment which is an eloquent way of exposing the strange behavior.

Afala taqiloon • Then will you not reason

The verse ends with a small quote which adds profound meaning and connects the verse to rhythm. These small quotes are used all over Surah Baqarah at the end but they are never used only for rhythm , they will always have a profound meaning, which is accuracy of Quran that it produced meaningful verses full of eloquence and rhythm. The phrase "will you not reason" is very meaningful and the conclusion of the verse is that they should use reason to see their own wrongdoings too.

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And establish prayer and give zakāh and bow with those who bow.

Wa • and

The word "and" connects the verse with previous verses , which is series of commands given to children of Israel. This time command of action is given after commands of belief because belief is seen by action.

Aqimu salat • establish prayer

The verse says "establish prayer" instead of giving command "pray" (Sallu) . The phrase "establish prayer" covers all conditions and pillars like performing wudu before prayer, praying on time and performing all acts of prayer like prostration or bowing.

Atu zakah • give obligatory charity

The zakah and Salah are mostly paired in Quran because they are the main actions in Islam, likewise belief in Allah and hereafter is paired because they are main beliefs. This also serves as rhythm and repetition enforces them in the mind of the reader.

Warkaoo ma rakieen • and bow with those who bow

The last statement adds profound meaning to the verse, that praying doesn't mean they have to pray in their way to God, they have to accept the authority of the Prophet Muhammad and pray with those new believers who are praying in congregation with the Prophet.

And do not mix the truth with falsehood or conceal the truth while you know [it].

Wa • and

The word "and" connects the verse with previous verses , which is chain or series of commands given to children of Israel.

la talbisu • do not mix

The phrase "do not mix" is more eloquent than mere lying. Liar can be exposed but the one who takes some truth and mixes it with falsehood, is very difficult to find which is more dangerous.

Wa antum talamun • and while you know

This is the conclusive statement which are used in the surah Baqarah to add rhythm, emotion or conclusive meaning to the verse. It connects with the rythm of previous verses because Talamun is similar in rythm of previous verses ending "farhaboon" or "fatqoon". This small quote also adds profound meaning to the end.

And believe in what I have sent down confirming that which is [already] with you, and be not the first to disbelieve in it. And do not exchange My signs for a small price, and fear [only] Me.

Wa aminu • and believe

The previous verse reminded them of favours by God that he bestowed on them , which served as a preparatory statement to soften their hearts and now this verse asks them to believe in what god has revealed, which is very eloquent way for starting the conversation.

Anzalat • I've sent down

The Quran says that "believe in what's sent down" instead of saying "believe in the Quran". It's because the first statement is more eloquent and rich in meaning, using the phrase "believe in what is sent down" serves two purposes. First it serves as a reference to the Quran second it serves as the proof because God sent it down then you must believe in it.

Maukum • what's with you

The Quran says "what's with you" instead of directly saying Torah. The phrase "what's with you" is rich in meaning and more eloquent. It's because the Quran doesn't only confirm Torah it confirms all the books that they believe in, it confirms all that were revealed to prophets, like book of Isaiah, Daniel , Ezekiel or Psalms etc.

Wala tashtaroo • and do not buy

Quran here uses an interesting metaphor that they exchange signs of god for a small price. Small price of worldly gain and their status. Their scholars and leaders used to deny Quran so they could remain on their status within their religion and keep getting worldly benefits.

Wa iyyaya fatqoon • and fear me only

The previous verse also used the similar phrase but word for fear was farhaboon. It's because farhaboon meant to fear in awe and dread whereas the fatqoon mean to fear with obedience and goodness. Both suit in their context perfectly because previous verse was about fulfilment of covenant because breaking the covenant was a very huge thing and God had already warned in Torah about consequences for breaking the covenant. Whereas this verse is about asking them to believe in Quran and fear with obedience and piety.

Quran used the pronoun me in iyyaya , it means “me fear” which creates an automatic restriction by placing me at first, That to Allah alone you have to fear. This rhetorical tool was also applied in Fatiha which says Iyyaka (you we worship), meaning alone you.

Historical Miracles Of The Verse:

Ya Bani Israel • O children of Israel

Israel was another name of the Prophet Yaqub, the descendants of prophet Yaqub were called the children of Israel. Quran calls them with accurate historical term Israel instead of calling them Jews (yahud) , it's because the verse is pointing to their historical lineage and favours. So calling them children of Israel instead of Jews is more Eloquent in this context. The phrase "Bane Yisrael" is also used in Torah which means sons or children of Israel. (Exodus 5:19) And the Quran quotes them with their historical name in Arabic “Bani Israel”.

Uzkuru namati • Remember my favour

In this phrase God reminds favours to the children of Israel, the whole book of Exodus in Torah is all about favours done on the children of Israel that how God rescued them from Pharaoh in Egypt and gave them heavenly food, water and land to live despite of their complaints and sent plagues on the pharaoh who tried to stop them. The god sent prophet Moses for their guidance and to rescue them from Pharaoh's slavery. This is how god speaks in their language and what's relevant to them with accurate terms that it starts the conversation with what they know and understand deeply.

Aufu biahadi • fulfill my covenant

The covenants were also made with the children of Israel along with the favours after their rescue from Egypt. The ark of covenant and the other covenants were made through Moses , to worship Allah alone, to be good, to obey God fully and to believe in all true prophets and all of this is written in Torah that we have today. Many prophets came after Moses confirming the Torah and reminding them of their covenant. The Israelites were obliged to believe and listen to all of prophets. One passage in the book of Deuteronomy says: {"I myself will call to account anyone who does not listen to my words that the prophet speaks in my name"}. 18:19-22

And at last prophet Muhammad came with revelation of Quran who also confirmed their scriptures, and it's said in the Quran that a group of Jews knew the truth about a prophet who would come in a specific area or lineage, and they were waiting for the arrival of the Prophet Muhammad, but when he came, they concealed the truth. (Quran 2:146)

iyyaaya farhaboon • fear me alone

This command also appears in the Torah Deuteronomy 6:13. Fear the Lord your God, serve him only.

The word farhaboon is also eloquent and unique as it means fear mixed with awe and reverence , it's fear one feels in the presence of Majesty and power. Which is why it's different than common words khafa (fear) or itaqa (god consciousness).

Linguistic Miracle Of The Verse:

These verses in which children of Israel are addressed, Quran starts by mentioning the creation of heavens and the earth (similar verses mention 6 days creation) , and after that it mentioned the story of Adam and after Adam the children of Israel are mentioned. This is very accurate and from the eloquent nature of Quran that it speaks in a style that's relevant to the Jews. The book of Genesis (Torah ) starts the creation story in this style, in which God mentions beginning with the creation of heavens and the earth in 6 days and after that the story of Adam is mentioned. Quran chooses this style because God is addressing to Israelites and it speaks in a style that's convincing to them suggesting that it's from same God who revealed the Torah. Additionally this is also a miracle of Quran because the Prophet Muhammad never knew their scriptures yet it mentions details of sequence and events like a story from original author with additional details and eloquent style and most importantly this was hidden in the Quranic text and Jews may have recognized this pattern as the experts of their scriptures.

Whereas Previous verses prior to the verses of Israel were about calling people to God , in which God mentioned the signs in his creation, like earth as floor, heaven as canopy , sending down rain, provision etc and the challenged mankind to produce something like it. This is from the eloquent nature of Quran that it speaks in the language which is relevant to the addressed person

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We said, “Descend all of you! Then when guidance comes to you from Me, whoever follows it, there will be no fear for them, nor will they grieve.

Ihbitu • Descend

The command of descent is given again, it's likely to show that original command was given after the repentance and this understanding agrees with mention of Adam in Surah Araf 23-24 and Taha 122-123 in which the command was given after repentance. The command in previous verse 36 and this command are the same but written with different tones. The reason for mentioning the previous command was to tell a summary of his sayings and to show repentance followed by God's anger as a lesson. The tone of previous verse was with the words of anger and this verse does not contain words of anger because it was from God's plan of god to make them Descend to earth but it changed the manner due to their error. Quran used the same saying twice to show that this command had both the anger due to sin and unfolding of the plan and this is from eloquent nature of quran.

Yatiyanna • comes

Quran uses anna which is for emphasis and this works as certainty that the guidance will surely come.

Huda • guidance

The word guidance is repeated twice in the verse (guidance comes to you from Me, whoever follows My guidance). So why was the word guidance repeated in the second phrase instead of saying whoever follows it. The word guidance is repeated again to show importance and emphasize the term. Secondly this creates a new complete sentence as a quote (whoever follows my guidance will have no fear and grieve).

But those who disbelieve and deny Our signs will be the residents of the Fire. They will be there forever.”

Kafaru • disbelieved

This verse is the opposite of the previous verse that those who will follow guidance they will have no anxiety or grief, but those who deny it will have bad end which is the eternal fire.

Ayat • the signs

The word aya originally means a mark or sign that guides. Desert travellers used signs or marks that guided them in the desert. In Quran it means the signs that guide people to God and truth.

Then Adam was inspired with words ˹of prayer˺ by his Lord, so He accepted his repentance. Surely He is the Accepter of Repentance, Most Merciful.

Talaqa • received

Quran uses a word that's more eloquent for receiving words of Allah because the root form of talaqa is used in Quran for receiving with joy and honor. For example, in Anbiya 103, it's used for angels greeting or receiving.

Rabihi • his Lord

This verse has soft words because it's a verse of mercy. The phrase his Lord refers to the personal connection of Allah with Adam.

Tawwab Ar Rahim • Accepter of Repentance, Most Merciful

The verse ends with a beautiful quote for the praise of Allah that adds emotional elements in a conclusive statement. These last statements are from the miraculous nature of the Quran that are used throughout the Quran, connecting the verse with rhythm, emotion, and giving more meaning.