The verb changes from third person 'li-yundhira' (that it/he may warn) to second person 'li-tundhira' (that you may warn) by changing the dots from ya to ta.

The word changes from the Form IV verbal noun 'Ihsan' (doing good) in Hafs to the Form I verbal noun 'Husn' (goodness/kindness) in the variant, representing a different word choice with a similar semantic focus.

The verb changes from the active 1st-person plural 'nataqabbalu' (We accept) in Hafs to the passive 3rd-person 'yutaqabbalu' (is accepted) in the variant, altering the dots from nun to ya. Consequently, the object 'ahsana' (the best) becomes the nominative deputy subject 'ahsanu'. The same active-to-passive shift occurs in the subsequent verb 'natajawazu' (We pass over) to 'yutajawazu' (is overlooked).

The prefix changes from the third-person singular 'ya' (He) to the majestic first-person plural 'nun' (We), shifting the doer of the action.

The Hafs reading uses the Form II verb 'أُبَلِّغُكُم' (uballighukum, with a fatha on the ba and a shaddah on the lam), emphasizing the active delivery of the message. The variant uses the Form IV verb 'أُبۡلِغُكُم' (ublighukum, with a sukoon on the ba and no shaddah), shifting the nuance toward compiling and proclaiming the message.

The verb shifts from the 3rd-person passive 'yurā' (is seen) to the 2nd-person active 'tarā' (you see) through a change in diacritical dots (ya to ta) and vowels. Consequently, the grammatical case of the noun 'masākin' changes from a nominative proxy subject (ending in damma) to an accusative direct object (ending in fatha).

The change in diacritical dots on the first letter (from ba' to ya') and vowels shifts the word from a prepositional phrase with an active participle ('bi-qādirin', is able) to a present tense verb ('yaqdiru', can).