﴾42﴿ Wa aqsamoo billaahi jahda aymaanihim la'in jaaa'ahum nazeerul layakoonunna ahdaa min ihdal umami falam maa jaaa'ahum nazeerum maa zaadahum illaa nufooraa
﴾43﴿ Istikbaaran fil ardi wa makras sayyi'; wa laa yaheequl makrus sayyi'u illaa bi ahlih; fahal yanzuroona illaa sunnatal awwaleen; falan tajida lisunnatil laahi tabdeelanw wa lan tajida lisunnatil laahi tahweela

﴾42﴿ And they swore by Allah with their strongest oaths that if a warner came to them, they would surely be more guided than any other nation. But when a warner came to them, it only increased them in aversion
﴾43﴿ Out of arrogance in the land and their plotting of evil, but the evil plot encompasses none except its own people. So do they await anything except the way of those who came before them? And you will never find any change in the way of Allah, nor will you ever find any alteration in the way of Allah

[42] This is a rebuke for denying the Prophethood and for breaking oaths.
When the Arab polytheists realized that the Jews and Christians had denied their own messengers, they swore that if a messenger were to come to us, we would follow him completely.
"إِحْدَى الْأُمَمِ"—this construction implies totality, meaning from any one of the previous nations, such as the Jews and Christians.
"نُفُورًا"—this alludes to a comparison with camels: just as a camel flees from its master who calls it, and the more he calls, the more it runs away—similarly, the polytheists flee further from the truth when it is presented to them.
[43] This refers to those who, along with their hostility toward the believers and the Prophet (May Allah bless him and give him peace), attempted to deceive, plot for his hardship or assassination, or insult them.
"وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ"—this means that the evil plot and deception they devise will ultimately fall back upon themselves, and their curses will return to them.
In Tafsir Qurtubi, it is mentioned that Kaʿb al-Aḥbār once told Ibn ʿAbbās (may Allah be pleased with them): "In the Torah, it is written: Whoever digs a pit for his brother will fall into it himself."
Ibn ʿAbbās (may Allah be pleased with them both) replied: "The same is found in the Noble Qur’an," and he recited this verse.
The difference between "تَبْدِيلًا" (substitution) and "تَحْوِيلًا" (diversion) is explained in several ways:
The first explanation: "تبدیل" refers to removing punishment and bringing blessing and ease instead, while "تحویل" refers to reducing or shifting the punishment to a lighter form.
The second explanation: no one has the power to change the punishment of Allah the Exalted (تبدیل), nor can anyone divert it from himself onto someone else (تحویل).