يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ عَلَى فَتْرَةٍ مِنَ الرُّسُلِ أَنْ تَقُولُوا مَا جَاءَنَا مِنْ بَشِيرٍ وَلَا نَذِيرٍ فَقَدْ جَاءَكُمْ بَشِيرٌ وَنَذِيرٌ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿۱۹﴾ وَإِذْ قَالَ مُوسَى لِقَوْمِهِ يَا قَوْمِ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنْبِيَاءَ وَجَعَلَكُمْ مُلُوكًا وَآتَاكُمْ مَا لَمْ يُؤْتِ أَحَدًا مِنَ الْعَالَمِينَ ﴿۲۰﴾ يَا قَوْمِ ادْخُلُوا الْأَرْضَ الْمُقَدَّسَةَ الَّتِي كَتَبَ اللَّهُ لَكُمْ وَلَا تَرْتَدُّوا عَلَى أَدْبَارِكُمْ فَتَنْقَلِبُوا خَاسِرِينَ ﴿۲۱﴾

﴾19﴿ Yaaa Ahlal Kitaabi qad jaaa'akum Rasoolunaa yubaiyinu lakum 'alaa fatratim minar Rusuli an taqooloo maa jaaa'anaa mim basheerinw wa laa nazeerin faqad jaaa'akum basheerunw wa nazeer; wallaahu 'alaa kulli shai'in Qadeer
﴾20﴿ Wa iz qaala Moosaa liqawmihee yaa qawmiz kuroo ni'matal laahi 'alaikum iz ja'ala feekum ambiyaaa'a wa ja'alakum mulookanw wa aataakum maa lam yu'ti ahadam minal 'aalameen
﴾21﴿ Yaa qawmid khulul Ardal Muqaddasatal latee katabal laahu lakum wa laa tartaddoo 'alaaa adbaarikum fatanqaliboo khaasireenn

﴾19﴿ O people of the book, surely our messenger has come to you, he will tell you at the time of the end of the series of messengers, so that you don't say that no one brought us good news and warned, indeed then he came to you bringing good news and warning - and Allah is Most High over everything is capable
﴾20﴿ And when Musa (peace be upon him) said to his people, O my people: Remember the favor of Allah, the Exalted, upon you when He sent among you prophets, And he made you kings and gave you blessings that he did not give to any of the people
﴾21﴿ O my people: Enter the purified land, the one that Allah Almighty has decreed for you to fight, and do not turn back, so you will be from the losers

[19] This is a repeated address emphasizing that the sending of this Messenger is to remove any excuse from the people. It also refutes the misconception they held when they said their scriptures contained ambiguous verses, and thus they claimed Jesus (peace be upon him) to be divine and called themselves the children of Allah. The core of the response is that a Messenger has now been sent to you. He has presented and explained the clear (decisive) verses and made the proper way to deal with the ambiguous ones clear to you—so now, you have no excuse. (Yubayyin Lakum)—its object is omitted because it was already mentioned earlier (like “much of what you used to hide” or religious laws and rulings). (ʿAlā Fatrah Min ar-Rusul)—“Fatrah” comes from the root meaning “weakness, stillness, and interruption,” indicating a period when the practice of earlier prophets' laws had weakened, their traces had faded, and the chain of messengers had stopped. At such a time, when the entire world was in need of guidance, Allah sent the final Messenger. As for the time between Jesus (peace be upon him) and Muhammad (May Allah bless him and give him peace), there is a difference of opinion: one view is 600 years, another is 560 years. (An Taqūlū)—this expression can be understood in two grammatical ways: either as “lest you say” (from the Basri school) or “to avoid you saying” (from the Kufi school). (Faqad Jāʾakum)—the phrase before this is implied, such as “so do not make this excuse”—in other words, do not present this as an excuse.
[20] Its connection with the previous content is that earlier, some of their corrupt actions related to excess were mentioned. Now, their negligence and shortcomings are addressed, which are referred to in verses 22 and 24. (Wa Idh Qāla Mūsā)—This is a thematic continuation, meaning: just as you mentioned their excesses, now also mention this incident. (Idh Jaʿala Fīkum Anbiyāʾ)—This is a detailed mention of divine blessings through three aspects: First: the frequent sending of prophets among the Children of Israel, from Jacob (peace be upon him) to Jesus (peace be upon him). Second: (Jaʿalakum Mulūkan)—This is meant in a general sense, meaning they were freed from the slavery of the Pharaohs and became owners of servants, homes, and households. These blessings were given to all of them, as indicated by the inclusive phrase "He made you." Third: (Ātākum Mā Lam Yuʾti)—This refers to both outward and inward miraculous blessings, such as the destruction of enemies, the parting of the sea, the descent of manna and quail, water gushing from stone, and shade provided by clouds. (Min al-ʿĀlamīn)—refers to the people who lived during or before the time of the Children of Israel.
[21] The previous verse was a prelude, and this verse explains the way to show gratitude for blessings. (Udkhulū)—"Enter"—refers to entering through the path of jihad. (Al-Arḍ al-Muqaddasah) means blessed and pure, referring to a land full of both worldly and spiritual blessings. Qatādah said this land is the region of Sham, which includes Jerusalem (Bayt al-Maqdis), Damascus, Palestine, and parts of Jordan. (Allatī Kataba Allāhu Lakum) can mean that it was decreed in the Preserved Tablet, or it was a promise made by Allah through the words of Jacob (peace be upon him), or it means that Allah had made its conquest obligatory upon them. Ibn Kathīr wrote that this sacred land was originally the dwelling place of Jacob (peace be upon him) and his descendants. Later, by the command of Joseph (peace be upon him), they migrated to Egypt. In the time of Moses (peace be upon him), after they left Egypt, they were commanded to enter this land. To assess the situation, twelve chiefs were sent to gather information. At that time, the land was inhabited by the giant Amalekites. They were thus commanded to free this sacred land through combat.