The fatha on the nun in Hafs (shana'aan) forms a verbal noun meaning 'hatred', while the sukoon in the variant (shan'aan) forms an adjective meaning 'hating'.

The vowel change from a fatha on the hamza (أَن - an) to a kasra (إِن - in) changes the particle from indicating a past factual cause ('because' or translated contextually as 'who') to a conditional particle ('if').

The vowel on the word 'feet' changes from an accusative fathah in Hafs to a genitive kasrah in the variant, changing its grammatical coordination from the washed body parts (faces/hands) to the wiped body part (heads).

The vowel on the letter nun changes from a fatha to a sukoon, shifting the word from a verbal noun meaning 'hatred' to an adjective meaning 'hating'.

The Hafs reading uses the active participle 'qasiyah' (hard), while the variant (read by Hamzah and Al-Kisa'i) uses 'qasiyyah' (without the Alif and with a shaddah on the Ya). This shifts the meaning to an intensive 'very hard' or 'fake/counterfeit' (derived from terminology for counterfeit coins).

The variant reads the word in the nominative case (marfu') as an independent clause, whereas Hafs reads it in the accusative case (mansub) as a continuation of the previous clause governed by 'anna'.

The word changes from accusative (fathah) in Hafs, continuing the list governed by 'anna', to nominative (dammah) in the variant, starting a new independent clause.

The Hafs reading uses the imperative Lam (Lam al-Amr) with a sukun and makes the verb jussive (majzum) with a sukun on the mim, functioning as a command. The variant reads the Lam with a kasrah (Lam al-Ta'lil/purpose) and the verb in the subjunctive mood (mansub) with a fatha on the mim, expressing purpose or reason.

The verb changes from third-person plural 'they seek' to second-person plural 'you desire' by changing the initial ya to a ta, shifting the address from about them to directly to them.

The conjunction 'wa' (but/and) is included in Hafs but omitted in the variant, removing the explicit connective to the previous verse.

The final vowel on the verb changes from a damma (indicative case) to a fatha (subjunctive case), slightly altering the syntactic connection to the preceding verse and adding a sense of hope or expectation in the translation.

The terminal vowel changes from accusative (fatha) to genitive (kasra), shifting the grammatical conjunction from the direct object 'those who take your religion in mockery' to the prepositional phrase 'from those who were given the Book'.

Hafs uses the past-tense verb 'abada (worshipped) followed by the accusative object al-ṭāghūta (fathah). The variant (read by Hamzah) reads it as the plural noun 'ubuda (servants) in a construct state (Iḍāfah), which changes the following word to the genitive al-ṭāghūti (kasrah).

The word changes from the singular 'message' to the plural 'messages', encompassing all the revelations and injunctions delivered by the Messenger.

The word 'khawf' changes from the nominative case (khawfun) to the accusative case (khawfa). In the variant, 'la' functions as the absolute categorical negation (la al-nafiya lil-jins), adding the emphatic meaning that no fear of any kind shall ever be upon them.

The variant reads the verb in Form I (without a shaddah) rather than Form II. This subtle change allows the preceding 'ma' to act as a verbal noun marker (masdariyyah), shifting the meaning from the relative clause 'what you have pledged' to the gerund/verbal noun 'your binding'.

Hafs reads 'aqqadtumu with a shaddah (Form II), denoting an intensive or 'sustained binding'. Other reciters read 'aqadtumu without the shaddah (Form I), meaning simply 'pledged'. The provided English texts reverse these roles in the base and variant translations.

Hafs reads 'jazā'un' with tanween (nominative) and 'mithlu' (nominative) as an apposition/adjective. The variant reads them as a genitive construction (idafa) with 'jazā'u' (mudhaf) and 'mithli' (mudhaf ilayhi), changing the phrasing to 'the penalty of the equivalent'.

The variant connects the two words in a genitive construct (idafa), removing the tanween from the first word and changing the second word to the genitive case (kasra). Hafs reads them separately in apposition, with tanween on the first word and the nominative case (damma) on the second.

The verb changes from Form II (gradual revelation) to Form IV (general revelation), and the word 'Qur'an' is read without a hamzah, which is translated here to its root meaning 'Recital'.

The verb changes from the active voice 'istahaqqa' (have a rightful claim) to the passive voice 'ustuhiqqa' (were given the responsibility of the claim) through a change in internal voweling.

The reading of Abu Ja'far changes 'kahay'ati' (with a hamza) to 'kahayyati' (dropping the hamza and doubling the yaa). The translation reflects this dialectal/phonological variant by shifting from 'the form' to 'the shape'.

The variant changes the noun from the collective/plural 'tayran' (birds/bird kind) to the strictly singular 'ta'iran' (a single flying bird). The translation also adjusts the verb to reflect its present/resultative tense.

The word is changed from 'sihr' (magic) to the active participle 'sahir' (sorcerer) by the addition of an alif. This shifts the accusation from describing the miracles as magic to attacking Prophet Jesus directly as a sorcerer.

The verb changes from the third person 'yastaṭīʿu' (is He able) to the second person 'tastaṭīʿu' (can you [ask]). Consequently, the word 'Lord' changes from the nominative subject (rabbuka) to the accusative object (rabbaka) via a vowel difference.

The Hafs reading uses the Form II verb (yunazzila), which implies sending down gradually or repeatedly. The variant reading uses the Form IV verb (yunzila), which implies sending down entirely or all at once.

The Hafs reading uses the Form II active participle (munazziluhā), which implies sending down gradually or repeatedly. The variant uses the Form IV active participle (munziluhā), which implies sending down all at once.

The word 'yawm' is read with a dhamma (nominative case) in Hafs, making it the predicate of the sentence ('This is the Day'). In the variant, it is read with a fatha (accusative case), making it an adverb of time ('This is on the day').