Throughout history, Muslim scholars, such as al-Zamakhsharī (d. 1143), Ibn al-Athīr (d. 1233), al-Zarkashī (d. 1392), and al-Suyuṭī (d. 1505), have analyzed iltifāt in the Qurʾān in terms of rhetoric and eloquence, or balāgha. Accordingly, they constructed an extensive typology of qurʾānic iltifāt that explained iltifāt as a signifier for the inimitability of the Qurʾān. This paradigm was challenged by Theodor Nöldeke who briefly reflected on qurʾānic changes in the grammatical person in Neue Beiträge zur Semitischen Sprachwissenschaft and concluded that "die grammatischen Personen wechseln im Korān zuweilen in ungewöhlicher und nicht schöner Weise." In response to Nöldeke’s concerns, M. A. S. Abdel-Haleem and Neal Robinson by appealing to the “rhetorical purposes” of the Qurʾān. More recently, Karl-Friedrich Pohlmann understood qurʾānic iltifāt as a byproduct of the splicing of the pericopes of sūras, and Reyhan Durmaz explained the sudden grammatical shifts as an indication “that God as the narrator was sometimes conflated with Muhammad as the narrator from the perspective of the audiences of Muhammad.” This study goes beyond the traditional rhetorical analysis of iltifāt and starts its analysis by reflecting on grammatical shifts found in biblical material and, more significantly, Syriac literature from Late Antiquity (otherwise known as ‘enallage’). By situating the qurʾānic text in its religious and literary milieu, the analysis seeks to provide a better understanding of the phenomenon of iltifāt, its prevalence and function in Late Antiquity, especially through paying close attention to the “oral residue” that can be detected in Late Antique literature, and how such residue can inform our understanding of the existence of iltifāt in such literature. Once the literary setting has been established, the study examines a number of sūras in order to draw some conclusions about the occurrence of iltifāt in the Qurʾān. Primary attention will be given to examining how sudden grammatical shifts, accompanied by other textual markers such as changes in rhyme or themes, can shed some light on the process of redacting certain independent passages into complete sūras. The author of this study had previously analyzed the structure of Q 38 and observed the occurrence of iltifāt therein as shown in the table below. Q 38 and other sūras will be examined in this study in an effort to reach a comprehensive understanding of qurʾānic iltifāt. 1 - 3 I OATH II DISPUTATION 4 – 8a II.A Opponents’ argument iltifāt III DIVINE RESPONSE 8b – 16 III.A Response to opponents iltifāt III.B Righteous Exemplars 17 – 25 1a Example of David iltifāt 26 – 29 1b Interjection: Exhortation to David iltifāt 30 – 40 2 Example of Solomon 41 – 44 3 Example of Job 45 – 48 4 Example of other righteous men III.C Reward and Punishment 49 – 58 1 Janna and Jahannam iltifāt 59 – 64 2 Interjection: Discussion amongst the punished iltifāt 65 – 70, 86 – 88 III.D Conclu