The final vowel on 'tanzil' changes from an accusative fatha (a) to a nominative damma (u). This shifts the grammatical structure so that instead of being an accusative of state or implied action, it becomes the predicate of an implied subject ('It is a bestowal...').

The Hafs reading uses a Form II verb with a shadda (tashdid), meaning 'We reinforced'. The variant reading uses a Form I verb without the shadda (takhfeef), shifting the meaning to 'We overpowered' or 'We prevailed'.

The vowel on the second hamza changes from a kasra (إِ) to a fatha (أَ), shifting the particle from a conditional 'if' to a causative 'because'. Additionally, the verb's translation shifts from 'taken heed' to 'were mentioned'.

The verb changes from the passive voice 'turja'ūn' (you will be returned) to the active voice 'tarji'ūn' (you return) via a change in vowels.

Hafs reads 'sayhatan wahidatan' in the accusative (mansub) as the predicate of the incomplete verb 'kanat' (meaning 'it was'). The variant reads 'sayhatun wahidatun' in the nominative (marfu'), making 'kanat' a complete verb (tamma) meaning 'happened' or 'occurred', with the cry functioning as its subject.

Hafs reads 'lammā' with a shaddah, functioning as an exceptive particle ('but' or 'except') following a negative 'in'. The variant reads 'lamā' without a shaddah, where the lam is emphatic and the sentence is an affirmative declaration.

Hafs includes the attached object pronoun 'hu' (it) at the end of the verb, whereas the variant omits this pronoun, shifting the literal translation from 'what their hands have made it' to 'what their hands made' (their handiwork).

The word for 'the moon' changes from the accusative case (mansub) with a fatha in Hafs to the nominative case (marfu') with a damma in the variant, altering its grammatical role from the object of an implied verb to the subject (mubtada') of the sentence.

The word changes from the singular form 'ذُرِّيَّتَهُم' to the plural form 'ذُرِّيَّٰتِهِم' by adding an alif (written as a dagger alif) before the ta', shifting the reference from a collective singular to a plural.

The variant reads 'sayhatun wahidatun' in the nominative case instead of the accusative 'sayhatan wahidatan'. This shifts the grammatical function of the verb 'kanat' from being incomplete to a complete verb (meaning 'there occurred'). The differences in English ('cry' vs 'shout' and 'brought forward' vs 'arraigned') are simply stylistic variations chosen by the translator for the exact same underlying Arabic words.

The word changes from 'zhilāl' (shades) to 'zhulal' (sunshades or canopies). This is reflected by a change in vowels and the omission of the spoken alif, while the Uthmanic consonantal skeleton (rasm) remains 'ظلل'.

The noun is read in the singular form (place/position) in Hafs, whereas the variant recitation adds an Alif to read it in the plural form (places), shifting the scope from a collective location to their individual places.

The prefix dots change from ya (third person 'they') to ta (second person 'you plural'), shifting the discourse from speaking about them to addressing them directly.

The verb changes from third person singular (ya prefix) to second person singular (ta prefix), changing the meaning from 'he may warn' to 'you may warn'.

The variant changes the preposition and active participle 'bi-qādirin' (able) to the imperfect verb 'yaqdiru' (can/capable). The unpointed Uthmanic rasm (بقدر) is identical, differing only in the diacritical dots (one dot below for ba', two for ya') and vowels, which shifts the grammatical structure from a nominal/prepositional predicate to a verbal one.

The verb's final vowel changes from damma (nominative) to fatha (subjunctive/accusative), shifting the clause from an independent indicative statement ('and it is') to a resultative clause answering the imperative ('so it is').

The verb changes from the passive voice in Hafs (turja'ūna - you will be returned) to the active voice in the variant (tarji'ūna - you return) solely through a change in the internal vowels, shifting the linguistic emphasis from being brought back by God to the action of returning to Him.