31 The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; 19 אוּלָם suggests for this passage “but in very deed.”
32 The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, ) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The has the same basic sense—“you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.
33 The Hiphil infinitive construct הַרְאֹתְךָ (har’otékha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.
34 Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

In other versions

But for this purpose I have raised you up, to show you my power, so that my name may be proclaimed in all the earth.

But I have raised you up for this very purpose, that I might show you my power and that my name might be proclaimed in all the earth.

However, I have let you live for this purpose: to show you my power and to make my name known on the whole earth.

But I have spared you for a purpose—to show you my power and to spread my fame throughout the earth.

But for the sake of this I have caused you to stand—for the sake of showing you my strength and in order to proclaim my name in all the earth.

And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth.

Public Domain