يَا قَوْمِ لَكُمُ الْمُلْكُ الْيَوْمَ ظَاهِرِينَ فِي الْأَرْضِ فَمَنْ يَنْصُرُنَا مِنْ بَأْسِ اللَّهِ إِنْ جَاءَنَا قَالَ فِرْعَوْنُ مَا أُرِيكُمْ إِلَّا مَا أَرَى وَمَا أَهْدِيكُمْ إِلَّا سَبِيلَ الرَّشَادِ ﴿۲۹﴾ وَقَالَ الَّذِي آمَنَ يَا قَوْمِ إِنِّي أَخَافُ عَلَيْكُمْ مِثْلَ يَوْمِ الْأَحْزَابِ ﴿۳۰﴾ مِثْلَ دَأْبِ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِنْ بَعْدِهِمْ وَمَا اللَّهُ يُرِيدُ ظُلْمًا لِلْعِبَادِ ﴿۳۱﴾

﴾29﴿ Yaa qawmi lakumul mulkul yawma zaahireena fil ardi famai yansurunaa mim baasil laahi in jaaa'anaa; qaala Fir'awnu maaa ureekum illaa maaa araa wa maaa ahdeekum illaa sabeelar Rashaad
﴾30﴿ Wa qaalal lazee aamana yaa qawmi inneee akhaafu 'alaikum misla yawmil Ahzaab
﴾31﴿ Misla daabi qawmi Noohinw wa 'aadinw wa Samooda wallazeena mim ba'dihim; wa mal laahu yureedu zulmal lil'ibaad

﴾29﴿ O my people, today you have sovereignty and are dominant in the land. But who will help us against the punishment of Allah, the Exalted, if it comes upon us, Pharaoh said, I do not show you except what I see, and I do not guide you except to the path of success
﴾30﴿ And the same man who had believed said, O my people, indeed I fear for you a day like that of the opponents (who denied the truth)
﴾31﴿ Like the case of the people of Noah, peace be upon him, and the 'Ād and Thamūd, and those after them. And Allah, the Exalted, does not intend any injustice for His servants

[29] In this verse, there is a discouragement from attachment to the world (tazhīd fī al-dunyā) along with a warning — that through kingship and dominance, one cannot escape the punishment of Allah the Exalted.
(Pharaoh said) — when Pharaoh feared that the words of this man would influence the people, he began to deceive them, saying: “I am your well-wisher and guide; follow my opinion.”
(I only show you what I see) — this is derived from ra’y (opinion/vision), and what he meant was that killing Mūsā (peace be upon him) is the right decision.
(The path of guidance) — that is, denying Mūsā (peace be upon him) and remaining firm upon Pharaoh’s religion is, according to him, the path of guidance.
Likewise, those who follow falsehood often see their false ways as paths of guidance and truth.
[30] From this verse begins the second part of the believing man's (Rajul Mu'min) conversation, continuing up to verse (35).
In this section, he mentions both worldly and otherworldly warnings, provides a textual/historical proof through the story of Yūsuf (peace be upon him), and rebukes them for their vile traits.
(Like the day of the confederates) — refers to the punishment that came upon those nations who formed groups and alliances (aḥzāb) to oppose the messengers.
[31] This is a detailed clarification of a previously summarized point. In the word "before" (أَبِ)", there is an indication that their disbelief and denial — and the resulting punishment — was a common and continuous pattern among all those nations.
(And Allah does not will injustice for the servants) — this responds to a possible question: "Isn’t the destruction of these nations an act of injustice?"
The answer is given here — Allah never punishes without proof or without sin.