מַגִּ֤יד מֵֽרֵאשִׁית֙ אַחֲרִ֔ית וּמִקֶּ֖דֶם אֲשֶׁ֣ר לֹא־נַעֲשׂ֑וּ אֹמֵר֙ עֲצָתִ֣י תָק֔וּם וְכָל־חֶפְצִ֖י אֶעֱשֶֽׂה׃
내가 종말을 처음부터 고하며 아직 이루지 아니한 일을 옛적부터 보이고 이르기를 나의 모략이 설 것이니 내가 나의 모든 기뻐하는 것을 이루리라 하였노라
Otzar Midrashim
Blessed be the name of the King of kings, the Holy One blessed be He, who lives and endures forever and ever. As it says "But as I live" (Numbers 14:21) and "The Lord God is truth" (Jeremiah 10:10). He sees births and knows what will happen in the future, as it says "Declaring the end from the beginning" (Isaiah 46:10). And no one can oppose Him, as it says "There is no one who can stay His hand" (Daniel 4:32).
Midrash Tanchuma Buber
(Deut. 4:25:) WHEN YOU HAVE BEGOTTEN CHILDREN AND CHILDREN'S CHILDREN. This text is related (to Is. 46:10): DECLARING THE END FROM THE BEGINNING. When Moses arrived at passing from the world, the Holy One declared to him what Israel was going to do after the death of Joshua. Thus it is stated (in Deut. 31:16): THE LORD SAID UNTO MOSES: BEHOLD, YOU ARE SOON TO SLEEP WITH YOUR ANCESTORS. THEN THIS PEOPLE WILL ARISE AND GO WHORING AFTER THE ALIEN GODS OF THE LAND. For that reason Moses warned them (in Deut. 31:29): FOR I KNOW THAT AFTER MY DEATH YOU WILL SURELY ACT CORRUPTLY. But they said to him: We will not do this thing. He said to them: You are going to beget CHILDREN AND CHILDREN'S CHILDREN and forget the name of the Holy One, as stated (in Deut. 4:26; 30:19): I HAVE CALLED THE HEAVENS AND THE EARTH TO WITNESS AGAINST YOU TODAY…. Ergo (in Is. 46:10): DECLARING THE END FROM THE BEGINNING.
Devarim Rabbah
“The Lord will disperse you among the peoples, and you will remain few in number among the nations where the Lord will lead you” (Deuteronomy 4:27).
“When you are in distress, and all these matters befall you in the end of days, you will return to the Lord your God, and you will heed His voice” (Deuteronomy 4:30).
The Rabbis said: May the name of the Holy One blessed be He be blessed, as He knows what was and what is destined to be, as it is written: “Telling the outcome from the outset…” (Isaiah 46:10). How so? In this portion, Moses showed Israel how they are destined to be exiled if they sin, and how they repent, and how they are redeemed. How are they destined to [be exiled if they] sin? As it is written: “You will perform evil in the eyes of the Lord” (Deuteronomy 4:25), and then: “The Lord will disperse you among the peoples.” And then, “when you are in distress, [and all these matters] befall you…[you will return to the Lord your God]. What is, “when you are in distress”? Rabbi Yoḥanan said in the name of Rabbi Akiva: Any distress that is experienced by an individual is distress, and any distress that is not experienced by an individual is not distress.45If the entire public is in distress, God will not allow the distress to continue for too long. This is based on the fact that the verse states “when you [lekha] are in distress” with the singular term lekha rather than the plural lakhem.
Another matter: “When you are in distress” – Rabbi Yoḥanan himself said: Any distress in which Israel and the idolaters are partners is distress, and any distress that is of Israel themselves is not distress. Rabbi Yoḥanan expounded: Like their distress in Shushan the citadel, which was confined to Israel, as it is stated: “Great mourning for the Jews” (Esther 4:3). The Holy One blessed be He immediately caused their salvation to develop. From where is this derived? “For the Jews there was light and joy” (Esther 8:16).
“When you are in distress, and all these matters befall you in the end of days, you will return to the Lord your God, and you will heed His voice” (Deuteronomy 4:30).
The Rabbis said: May the name of the Holy One blessed be He be blessed, as He knows what was and what is destined to be, as it is written: “Telling the outcome from the outset…” (Isaiah 46:10). How so? In this portion, Moses showed Israel how they are destined to be exiled if they sin, and how they repent, and how they are redeemed. How are they destined to [be exiled if they] sin? As it is written: “You will perform evil in the eyes of the Lord” (Deuteronomy 4:25), and then: “The Lord will disperse you among the peoples.” And then, “when you are in distress, [and all these matters] befall you…[you will return to the Lord your God]. What is, “when you are in distress”? Rabbi Yoḥanan said in the name of Rabbi Akiva: Any distress that is experienced by an individual is distress, and any distress that is not experienced by an individual is not distress.45If the entire public is in distress, God will not allow the distress to continue for too long. This is based on the fact that the verse states “when you [lekha] are in distress” with the singular term lekha rather than the plural lakhem.
Another matter: “When you are in distress” – Rabbi Yoḥanan himself said: Any distress in which Israel and the idolaters are partners is distress, and any distress that is of Israel themselves is not distress. Rabbi Yoḥanan expounded: Like their distress in Shushan the citadel, which was confined to Israel, as it is stated: “Great mourning for the Jews” (Esther 4:3). The Holy One blessed be He immediately caused their salvation to develop. From where is this derived? “For the Jews there was light and joy” (Esther 8:16).