The Hafs reading uses 'rabat' from the root ra-ba-wa (to swell or increase), whereas the variant adds a hamzah to read 'raba'at' from the root ra-ba-a (to rise or become higher).

The change in the first vowel from a damma (yu) to a fatha (ya) shifts the verb from the causative Form IV (to lead others astray) to the intransitive Form I (to stray oneself).

Hafs reads the word for pearls in the accusative case (fathatan), conjoining it to the object of adornment. The variant reads it in the genitive case (kasratan), conjoining it directly to the word 'gold' (dhahab), meaning the bracelets are made of both gold and pearls.

The word changes from the accusative case (mansūb) in Hafs, acting as a second object or circumstantial modifier (hāl), to the nominative case (marfū') in the variant, acting as a predicate (khabar) for the following subject.

The Hafs reading uses the Form III verb يُدَٰفِعُ (yudāfiʿu), which can imply active, continuous defense or repelling. The Variant uses the Form I verb يَدۡفَعُ (yadfaʿu), which simply means to repel or push away. The shift involves different voweling and the presence/absence of the dagger alif over the identical skeletal text (rasm).

The verb changes from the passive 'udhina' (permission is given) in Hafs to the active 'adhina' (He has granted permission) in the variant due to a change in vowels.

The vowel change from a fat-ha to a kasra on the letter ta' shifts the verb from the passive voice (those being fought against) to the active voice (those who combat).

The Hafs reading uses the Form II verb (with shaddah) which implies intense, extensive, or repeated destruction. The variant uses the Form I verb (without shaddah) which signifies simple demolition or destruction.

The attached subject pronoun changes from the first person plural 'We' (نَا) in Hafs to the first person singular 'I' (تُ) in the variant.

The prefix changes from a ta (ت) to a ya (ي), shifting the verb from second-person plural ('you count') to third-person plural ('they count').

The difference lies in the vocalization of the identical skeletal text (rasm). Hafs reads it as a Form III active participle (مُعَٰجِزِينَ) meaning 'striving to obstruct', while the variant reads it as a Form II active participle (مُعَجِّزِينَ) with a shadda, shifting the meaning to 'attempting to thwart' or 'rendering powerless'.

The prefix letter changes from ya (ي) to ta (ت), shifting the subject of the verb from third-person plural ('they call') to second-person plural ('you call').

The Hafs reading uses the Form II verb 'yunazzil' (implying a gradual or continuous sending down), while the variant uses the Form IV verb 'yunzil' (bestowed or sent down all at once). This shifts the semantic nuance of the revelation.

The Hafs reading uses the second person 'tad'ūna' (you call on), addressing the audience directly. The variant uses the third person 'yad'ūna' (they call upon) by changing the initial ta' to ya' via a change in diacritical dots.

The verb changes from the passive voice 'turjaʿu' (are returned) to the active voice 'tarjiʿu' (return) through a change in vowels, shifting the phrasing from matters being returned to matters returning to God.