▼ Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944–45). Pharaoh is not asking for information (cf. 1 Sam 25:5–10).

▼ The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 #107.u).

▼ The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”

▼ The construction of these clauses is similar to (ironically) the words of Moses: “Who am I that I should go?” (3:11).

▼ The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

▼ This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.