Tafsiran Keluaran 6:1: Rashi, Chizkuni, Da'at Zekenim & Rashbam

עתה תראה וגו׳ NOW THOU SHALT SEE etc. — You have criticised My methods of guiding the world. You are not like Abraham to whom I said. (Genesis 21:12) “for through Isaac shall seed be raised unto thee” and to whom I afterwards said, (Gen 22:2) “bring him up as a burnt offering”, and yet he did not criticise My ways, therefore, עתה תראה NOW THOU SHALT SEE — what will now be done to Pharaoh thou shalt see, but thou shalt not see what will be done to the kings of the seven nations of Canaan when I shall bring them (the Israelites) into the Holy Land (cf. Sanhedrin 111a).

כי ביד חזקה, because through a combination of (My) strong hand and coupled with (his) obstinacy, i.e. ויד חזקה, he will expel them from Egypt. When G-d said in 11,1 that Pharaoh would dispatch, ישלח, the Israelites, He referred to his dispatching them permanently, not for a three day trip into the desert.

עתה תראה, “now you are about to see, etc;” according to Rashi, this is a criticism, G–d saying to Moses that when He subjected Avraham to a test of his faith, [when He had asked him to offer his son Yitzchok as a sacrifice, Ed.] the latter did not question His judgment, as opposed to Moses. [This editor does not understand the comparison, as Moses was concerned about his people, and when Avraham had heard about the impending destruction of Sodom and all its inhabitants, he also engaged in a dialogue with G–d requesting an explanation, and the Sodomites were far from being his people. Ed.] Our author, in referring to Avraham’s having asked G–d for a sign that he would fulfill His promise to make him into the founder of a great nation, Genesis 15,8 does not consider this as a criticism of G–d’s attributes. He supposedly asked only by what merit he had deserved to be given such a promise. G–d told him then that it was the merit of the sacrifices he would be about to be asked to offer forthwith.