The prefix letter changes from 'ta' (second person: you) to 'ya' (third person: they), shifting the sentence from a direct command to a statement about their actions.

The verb changes from the third-person plural in Hafs (referring to the servants causing distress) to the third-person singular in the variant (referring to Allah or the promise defiling/distressing), which changes the spelling by removing the plural suffix.

The prefix changes from 'ya' (third-person plural) to 'nun' (first-person plural), shifting the subject from 'they' to 'We', and the plural ending is removed.

The primary verb changes from the first-person plural active 'We shall bring forth' (starting with Nun) to the third-person singular passive 'is brought out' (starting with Ya). This alters the diacritical dots and vowels, consequently shifting the 'book/record' from a grammatical object to the subject.

The verb shifts from the first-person plural 'We bring forth' (indicated by the letter nun) to the third-person singular 'comes out' (indicated by the letter ya), which also changes the 'record' from being the object to becoming the subject.

The verb changes from the active 'yalqāhu' (he will find it) to the passive 'yulaqqāhu' (he will be made to receive it), altering the focus from the act of finding to the act of receiving.

The variant adds a shaddah to the letter mim, changing the verb from Form I (to command) to Form II (to appoint as commanders / give authority).

The prefix letter changes from yaa' (third person) to taa' (second person), changing the subject from 'he' (the ally/heir) to 'you' (the addressee/guardian).

Hafs reads with a masculine noun and an attached possessive pronoun 'sayyi'uhu' (the evil of it), while the variant reads with a feminine indefinite noun ending in a ta' marbutah 'sayyi'atan' (an evil deed).

The Hafs reading uses a shaddah on the dhal and a fatha on the kaf (from Form V), meaning 'to take heed' or 'to reflect'. The variant uses a sukoon on the dhal and a dammah on the kaf (Form I), meaning 'to remember'.

The verb's prefix changes from a yaa (ي) to a taa (ت), shifting the subject from third-person plural ('they say') to second-person plural ('you say').

The variant omits the interrogative hamza (أ) in the second part of the verse, changing it from a direct question to an affirmative statement, relying on the first interrogative particle to carry the question for the entire sentence.

Hafs reads with an interrogative hamzah (أَءِذَا) making it a question, while the variant (read by Nafi', Al-Kisa'i, and Ya'qub) reads it as a conditional statement without the interrogative hamzah (إِذَا). The English translations provided handle the phrasing differently, but the Arabic variant omits the first question particle.

The imperfect verb prefix changes from Ya' (indicating third person singular 'He') to Nun (indicating first person plural 'We'). This shift also applies to the subsequent verb in the verse (يُرۡسِلَ to نُرۡسِلَ).

The prefix changes from a ya' (referring to Allah as 'He') to a ta' (referring to the wind as 'it/she'), shifting the grammatical subject of the drowning.

The verb changes from Form II (nunazzilu), which implies sending down gradually or in stages, to Form IV (nunzilu), which implies sending down in a general or single act.

The positions of the hamza and alif are transposed (metathesis). Hafs reads 'na'aa' (from the root n-a-y, meaning to distance oneself), while the variant reads 'naa'a' (from the root n-w-a, meaning to turn one's back, rise, or withdraw heavily).

The imperative command 'Say' (qul) is changed to the third-person past tense 'He said' (qala).

The variant drops the interrogative hamza (أَ), changing the phrase from a question ('shall we indeed') to an emphatic declarative statement ('we will really' / 'verily we').

The variant omits the interrogative hamza (أَ) at the beginning of the word, changing the first clause from a question to a conditional statement, while the second clause remains a question.

The vowel on the pronoun suffix 'taa' changes from a fatha (2nd person singular, 'you know') to a damma (1st person singular, 'I know'). This shifts the statement from Moses declaring Pharaoh's knowledge to Moses asserting his own knowledge.