That is a favour with which you now reproach me that you have enslaved the Children of Israel’ (an ‘abbadta banī Isrā’īl, is explicative of tilka, ‘that’) in other words, you have enslaved them but not me: there is no favour in that, for your enslavement of them is wrong (some [scholars] have reckoned there to be an interrogative hamza of denial at the beginning of this verse [a-tilka ni‘matun, ‘is that a favour?’]).