Keluaran 1:18

1:18 Then the king of Egypt summoned ¹  the midwives and said to them, “Why have you done this and let the boys live?” ² 

Keluaran 5:4

5:4 The king of Egypt said to them, “Moses and Aaron, why do you cause the people to refrain from their work? ³  Return to your labor!”

Keluaran 6:27

6:27 They were the men who were speaking to Pharaoh king of Egypt, in order to bring the Israelites out of Egypt. It was the same Moses and Aaron.

Keluaran 6:29

6:29 he said to him, ⁴  “I am the Lord. Tell ⁵  Pharaoh king of Egypt all that ⁶  I am telling ⁷  you.”

[1:18]  ¹ tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has here the nuance of “summon.” The same construction is used later when Pharaoh summons Moses.

[1:18]  ² tn The second verb in Pharaoh’s speech is a preterite with a vav (ו) consecutive. It may indicate a simple sequence: “Why have you done…and (so that you) let live?” It could also indicate that this is a second question, “Why have you done …[why] have you let live?”

[5:4]  ³ sn The clause is a rhetorical question. Pharaoh is not asking them why they do this, but rather is accusing them of doing it. He suspects their request is an attempt to get people time away from their labor. In Pharaoh’s opinion, Moses and Aaron were “removing the restraint” (פָּרַע, para’) of the people in an effort to give them rest. Ironically, under the Law the people would be expected to cease their labor when they went to appear before God. He would give them the rest that Pharaoh refused to give. It should be noted also that it was not Israel who doubted that Yahweh had sent Moses, as Moses had feared – but rather Pharaoh.

[6:29]  ⁴ tn Heb “and Yahweh spoke to Moses saying.” This has been simplified in the translation as “he said to him” for stylistic reasons.

[6:29]  ⁵ tn The verb is דַּבֵּר (dabber), the Piel imperative. It would normally be translated “speak,” but in English that verb does not sound as natural with a direct object as “tell.”

[6:29]  ⁶ tn The clause begins with אֵת כָּל־אֲשֶׁר (’et kol-’asher) indicating that this is a noun clause functioning as the direct object of the imperative and providing the content of the commanded speech.

[6:29]  ⁷ tn דֹּבֵר (dover) is the Qal active participle; it functions here as the predicate in the noun clause: “that I [am] telling you.” This one could be rendered, “that I am speaking to you.”