The first three verses refer to three types of evidence demonstrating God's infinite power, which we can observe in our immediate environment at any moment. Verses 50-51 convey the conclusion to be drawn from these, expressed as a warning by the Prophet: There is no other place of escape or refuge; one must seek refuge only in God and follow the path He has shown; inventing other gods besides Him is not befitting of beings endowed with reason and understanding.

The word "eyd" in verse 47 has been interpreted differently depending on its meanings: "strength, power" or "hands." These interpretations converge on the point of expressing that the magnificent structure and order of the heavens depend on the power of God Almighty (Razi, XXVIII, 226). The primary interpretations of the phrase translated "Indeed, We expand" are as follows: a) We possess vüs'at, that is, vastness and power; It should not be thought that providing this magnificence in the sky diminishes anything from Our power; if We will, We can expand it even further. The content and style of verses 255 of Surah Al-Baqarah and 38 of Surah Qaf evoke this meaning. b) Not only are We needless of anything, but We are also the One Who bestows blessings abundantly; We relieve troubles and give relief to those in need (Shawkani, V, 105; Elmalılı, VI, 4542-4543). c) We are expanding the universe. This interpretation is made mostly in the light of the “theory of expansion,” which is based on the scientific determination that space bodies are moving away from one another and that the distance between them is gradually increasing (see Celal Kırca, pp. 62-63; for some explanations from ancient scholars supporting this interpretation, see Celal Yeniçeri, pp. 110-115). The word "sky," expanded by considering its uses in the Quran, can be interpreted in this and similar contexts as "universe" (Esed, III, 1070-1071) or "the entire universe beyond the earth" (Celal Kırca, p. 62). Razi attributes the comparison of the sky to a building and the earth to a bed to the fact that the sky's basic structure remains unchanged, while the earth is subject to change, such as expansion and contraction, and the transformation of seas into dry land (XXVIII, 225-226; for the creation of the heavens and the earth, see Al-Baqarah 2:22, 29).

When explaining the meaning of "creating everything in pairs," commentators have focused primarily on examples of oppositions such as "night and day, male and female, earth and sky, human and jinn, faith and disbelief, and moon and sun." Tabari believes that it would be appropriate to understand this as “God Almighty creates a second, different from it in terms of purpose and function, along with every creation.” Again, according to Tabari’s explanation, the main purpose here is to draw attention to God’s attribute of creation. His creation should not be perceived as having a single outcome – like the burning ability of fire, for example –; He has the power to create whatever He wills in any way He wills (XXVII, 8-9). After summarizing the views on this subject, Elmalılı finds Bayzawi’s interpretation that “there are two kinds of every kind” to be more comprehensive, as it also includes the previous ones. However, taking into account that the expression “everything” in the verse encompasses not only kinds but also individuals, he interprets that this also refers to the phenomenon of perception, which manifests itself through the harmonious matching of those in the external world and their forms in the mind; He states that this duality is inevitable in any event of consciousness occurring about anything, that nothing can be confirmed, nor can contemplation and reflection be undertaken without being united within this duality, and that the expression "so that you may ponder" at the end of the verse supports this (see VI, 4543-4544; also see Yasin 36:36).

Because the final sentence of verse 49 involves contemplating what is stated in both this verse and the two preceding verses (Zamakhshari, IV, 31), we ended this sentence with "so that you may ponder!" to avoid giving the impression that it is solely dependent on the verse in which it appears.