Tafsir of Al Imran 3:183

(Those who said...) [The noun] is in the accusative or nominative case as an expression of dispraise (dhamm). It is also permissible for it to be in the genitive case as an apposition (badaliyyah) to its predecessor.

The intended meaning of the relative pronoun refers to a group of Jews, among them Ka’b ibn al-Ashraf, Malik ibn al-Sayf, Wahb ibn Yahudha, Zayd ibn al-Tabuh, Finhas ibn Azura, and Huyayy ibn Akhtab. They approached the Prophet (may Allah exalt him and grant him peace) and stated this claim: (That Allah has taken a covenant from us), meaning: He commanded us in the Torah and enjoined upon us (that we should not believe), meaning: that we should not affirm or acknowledge (in a messenger) who claims to be sent to us from Allah the Exalted (until he brings us an offering), which is that by which one draws near to Allah, such as livestock and other things, as stated by more than one [scholar]. It is also recited as qurban (with two dammahs). (Which the fire will consume), by which is meant a white fire that descends from the sky accompanied by a rumbling sound. The meaning of the fire "consuming" the offering is its transformation by combustion; its usage here is either by way of metaphor or synecdoche. The matter of fire consuming the offering as a sign of its acceptance was widespread during the time of the previous prophets. However, the claim of these Jews regarding this covenant is one of their fabrications and falsehoods, because the consumption of the offering by fire did not necessitate belief except by virtue of it being a miracle; thus, it is like all other miracles in that regard.

Since their intent behind this false statement was to withhold belief in the Messenger of Allah (may Allah exalt him and grant him peace) on the grounds that he did not bring what they demanded—and they claimed that had he brought it, they would have believed—Allah the Exalted refuted them by His saying: (Say), O Muhammad, to those who make this claim, in order to rebuke them and expose their falsehood: (Messengers have already come to you), many in number and great in status, such as Zechariah, John, and others (before me with clear proofs), meaning: manifest miracles and arguments indicating their truthfulness, the validity of their mission, and the legitimacy of their speech, just as you have been proposing and demanding of them, and with that which you mentioned (the very same), namely, the offering consumed by fire. (Why, then, did you kill them?) That is: Why did you not believe in them, to the point that you grew bold enough to kill them, even though they brought what you asked for, along with other miracles? (If you are truthful) in what your words imply—that you would believe a messenger who brings you what you demanded. The address is directed to those living in the time of our Prophet (may Allah exalt him and grant him peace), even if the act was committed by their ancestors, because they were pleased with it, as has been mentioned more than once.

The only reason Allah the Exalted did not invalidate their excuse by providing the aforementioned offering is His knowledge that bringing it would have been a cause of corruption for them, and miracles are subservient to [divine] interests. It is reported from al-Suddi that this condition appeared in the Torah as follows: "Whoever comes claiming to be a messenger of Allah, do not believe him until he brings you an offering consumed by fire, except for the Messiah and Muhammad (upon them be peace and prayers); when they come to you, believe in them, for they will come without an offering." The apparent [truth] is that this condition is not established at all.