لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَٰهُمْ وَلِيَتَمَتَّعُوا۟ فَسَوْفَ يَعْلَمُونَ · أَوَلَمْ يَرَوْا۟ أَنَّا جَعَلْنَا حَرَمًا ءَامِنًا وَيُتَخَطَّفُ ٱلنَّاسُ مِنْ حَوْلِهِمْ
"Let them be ungrateful for what We have given them, and let them enjoy themselves; they will soon know. Have they not seen that We have made a secure sanctuary, while people are snatched away all around them?"
يُتَخَطَّفُ — root خ-ط-ف: to snatch and carry off swiftly. The verb announces a seizing that happens all at once, and it comes in the passive: the one who snatches is not named.
The construction of the proof is worth recording, and I give this as my own reading: the verse shows the one addressed his own safety as the proof. And the comparison is made with the surroundings: what is happening in the same region, in the same age, right beside them. That is, the proof is taken neither from a distant history nor from an abstract chain of reasoning.
This shares the same method with the sixtieth verse of the sūra: there the creatures that cannot carry their own provision were made the proof. Both verses look at the nearest fact.
And the context of the verse joins with the first block of the sūra: in the tenth verse the person who counts the affliction people inflict as though it were the punishment of God was described. This verse reminds that same addressee that he is being protected. I record this as an observation.
أَفَبِٱلْبَٰطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ ٱللَّهِ يَكْفُرُونَ — and two verbs are set against each other: belief in falsehood, ingratitude for the favour.
The word order must be recorded: in both sentences the object is fronted (bi'l-bāṭili, bi-niʿmati'llāh). In Arabic this fronting conveys emphasis and sharpens the contrast.