בשעת שיש מצה ומרור מונחים לפניך
In all places where Matzah and Marror are mentioned, Matzah is always mentioned first. However, Marror is a sign of servitude (that the Egyptians embittered their lives). Whereas, Matzah is a sign of the period of Redemption, which occurred after the enslavement. Why is Matzah mentioned first?
This can be explained that HaShem wished to shorten the time of the Exile. He accomplished this goal by intensifying the bitterness of the slavery. Thus, the concept of the Redemption (expressed by Matzah) actually preceded the embitterment of the slavery.
אל תקרב הלום (שמות ג,ה)
Zevachim 102a states that Moshe requested status of a king but HaShem did grant it to him. The word הלום indicates kingship. The Medrash on Rus (2,14) הלום גש alludes to us that the kingship of Dovid would come forth from Rus. This is also referenced regarding Dovid in Shmuel II (7,18) הלום עד הביאתני, HaShem brought him to Kingship.
וימת מלך מצרים (שמות א, ח)
One opinion expressed in the Gemara (and mentioned in Rashi on this verse) explains that the Egyptian King did not actually die. Rather, he became a Metzora which are considered as if dead, and became a "new" king after recovery.
To understand this concept, refer to Koheles 8,8, ואין שלטון ביום המות (and there is no kingship in the day of one's death). In the Medrash, Rabbi Levi states that close to 52 times it is written King Dovid. Yet, when Dovid was on his deathbed, it is written ויקרבו ימי דוד (and not King Dovid). That when one is close to death, one is no longer called "King", since rulership does not exist on the day of one's death.
Therefore, how could verse state that the Egyptian King died (should have stated that Pharoh died)? Thus, the verse must be referring to the King continued to be King but was in a state that resulted in a temporary vacancy and then resumed the Kingship as if new.