62 Now the verb (הֵרַע, hera’) has a different subject—Pharaoh. The ultimate cause of the trouble was God, but the immediate cause was Pharaoh and the way he increased the work. Meanwhile, the Israelite foremen have pinned most of the blame on Moses and Aaron. Moses knows all about the sovereignty of God, and as he speaks in God’s name, he sees the effect it has on pagans like Pharaoh. So the rhetorical questions are designed to prod God to act differently.
63 The Hebrew construction is emphatic: וְהַצֵּל לֹא־הִצַּלְתָּ (véhatsel lo’-hitsalta). The verb נָצַל (natsal) means “to deliver, rescue” in the sense of plucking out, even plundering. The infinitive absolute strengthens both the idea of the verb and the negative. God had not delivered this people at all.
64 Heb “your people.” The pronoun (“them”) has been used in the translation for stylistic reasons here, to avoid redundancy.

In other versions

For since I came to Pharaoh to speak in your name, he has done evil to this people, and you have not delivered your people at all.”

Ever since I went to Pharaoh to speak in your name, he has brought trouble on this people, and you have not rescued your people at all.”

Ever since I went in to Pharaoh to speak in your name he has caused trouble for this people, and you haven’t rescued your people at all.”

Ever since I came to Pharaoh as your spokesman, he has been even more brutal to your people. And you have done nothing to rescue them!”

And from the time I came to Pharaoh to speak in your name, he has brought trouble to this people, and you have certainly not delivered your people.”

For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.

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