The verb changes from the passive voice 'turja'u' (are returned) to the active voice 'tarji'u' (return) through a change in the internal vowels, shifting the expression from matters being brought back to God, to matters actively returning to Him.

The verb changed from the active 'akhadha' (He took) to the passive 'ukhidha' (was taken), which changes the grammatical case of the following word 'covenant' from the accusative object to the nominative subject.

The word changes from Form II (يُنَزِّلُ) to Form IV (يُنزِلُ) through a change in vowels and the removal of the shaddah. While both mean 'sends down', Form II often implies a gradual or repeated revelation, whereas Form IV suggests sending down at once.

Change in grammatical case from the accusative 'kullan' (direct object) to the nominative 'kullun' (topic/subject), altering the sentence structure.

Hafs reads the verb in Form I as 'unzhurūnā' (wait for us / look at us), starting with a hamzat waṣl. The variant reads it in Form IV as 'anzhirūnā' (grant us respite / reprieve us), starting with a hamzat qaṭ' and changing the vowels, which subtly shifts the meaning from asking someone to wait, to asking for an extension of time.

Hafs uses the Form I intransitive verb 'nazala' (it came down), making 'what' the subject. The variant uses the Form II transitive verb 'nazzala' (He bestowed/sent down), making Allah the implied subject and 'what' the object.

The verb shifts from the third-person 'yakūnū' (that they not be) to the second-person 'takūnū' (do not be) by a change in the diacritical dots (ya to ta), turning the phrase into a direct command.

The Hafs reading has a shadda on the letter ṣād (assimilated from 'mutaṣaddiqīn', Form V), meaning 'those who give charity'. The variant removes this shadda ('muṣaddiqīn', Form II), shifting the meaning to 'those who believe' or 'affirm the truth'.

Hafs reads with a long 'a' (Form IV 'آتَى', meaning 'He gave you', though translated here as 'has come'), whereas the variant reads with a short 'a' (Form I 'أَتَى', meaning 'it came to you'). This shifts the literal subject from Allah (who gives) to the worldly gains themselves (which come).

The pronoun 'هُوَ' (He) is included in Hafs as a pronoun of separation (damir al-fasl) for emphasis, while the variant omits it, moving directly from the subject 'Allah' to the predicate.

The discrepancy is a translation artifact rather than a textual variant. The Hafs Arabic 'ذريتهما' is dual ('their descendants'), which is inaccurately translated as singular ('his') in the first text. The second translation accurately reflects the dual/plural ('their').