tn 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).

tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318–19 §107.u).

tn 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.”

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

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

sn 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.