이사야 44:6의 미드라쉬

"I am the L rd your G d who took you out of the land of Egypt." What is the intent of this? Because He appeared at the Red Sea as a hero waging war, viz. (Exodus 15:3) "The L rd is a Man of war," and at Mount Sinai, as an elder full of mercy, so as not to provide an opening for the nations of the world to say that there are two Deities, (He said) "I am the L rd your G d." It was I at the Red Sea, and it is I on the dry land. It was I in the past and it will be I in time to come. I in this world and I in the world to come. As it is written (Devarim 32:39) "See, now, that I, I am He," (Isaiah 46:4) "And until you grow old, it is I," (Ibid. 44:6) "Thus said the L rd, the King of Israel, and its Redeemer, the L rd of hosts: I am first and I am last," and (Ibid. 41:4) "Who wrought and did, the caller of the generations from the beginning? I, the L rd, am first, and with the last it will be I." R. Nathan says: This is the retort to those heretics who would contend that there are two Deities. When the Holy One Blessed be He stood (at Mount Sinai) and said "I am the L rd your G d," who stood up and contended with Him? If you would say that this took place in concealment, is it not written (Ibid. 45:19) "Not in secret did I speak, etc." I did not reserve it (the Torah) for them alone. And thus is it written (Ibid.) "I, the L rd, speak righteously; I tell what is true."

“To a mare in Pharaoh's chariots I have likened you, my love” (Song of Songs 1:9).
“To a mare in Pharaoh's chariots,” Rabbi Papis expounded: “He is of one mind, and who can respond to Him?” (Job 23:13). He alone judges all creatures, and one may not challenge the words of the One who spoke and the world came into being. Rabbi Akiva said to him: ‘Enough, Papis, one may not challenge the words of the One who spoke and the world came into being, because everything is true and everything is just,’ as it is written: “I saw the Lord sitting on a high and exalted throne” (Isaiah 6:1). Rabbi Simon said: It is a throne that distinguishes between death and life. “And all the host of the heavens attending Him on His right and on His left” (I Kings 22:19). Is there left On High? But is it not all right, as it it is stated: “Your right, Lord, is glorious in power; Your right, Lord, smashes the enemy” (Exodus 15:6)? Why, then, does the verse state: “On His right and on His left”? Rather, these incline to the right and these incline to the left; these advocate exoneration and these advocate condemnation. Rabbi Yoḥanan in the name of Rabbi Aḥa cites it from here: “The truth of the matter and a great host” (Daniel 10:1). One arrives at the truth when it is accomplished with a great host, as it is written: “The Lord God is truth” (Jeremiah 10:10). What is truth? Rabbi Aivun said: That He is the living God and King of the universe.
Rabbi Elazar said: Anywhere that it is stated: “And the Lord,” it is He and His court. The paradigm of them all [is the verse]: “And the Lord has spoken evil in your regard” (I Kings 22:23).²³⁶This verse is the culmination of a passage in which the prophet Mikhaihu, speaking to King Ahab, begins: “I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right and on His left” (I Kings 22:19). That is the paradigm of them all. How, then, does Rabbi Elazar interpret that verse of Rabbi Papis: “He is of one mind, and who can respond to Him”? Rather, He alone seals the verdict for all creatures and no being seals it with Him. What is the seal of the Holy One blessed be He? Rabbi Beivai said in the name of Rabbi Reuven: Truth, as it is stated: “However, I will tell you what is inscribed in the writ of truth” (Daniel 10:21). If truth, why inscribed, and if inscribed, why truth?²³⁷The implication of “truth” is that it is indelible, while the implication of “inscribed” is that it can be erased. Rather, until the ruling is signed, it is “inscribed”; once the ruling is signed, it is “truth.”
Reish Lakish said: Why is it “truth [emet]”? Alef is the first of the letters, mem is in the middle, and tav is at their end; this is to say: “I am first and I am last and aside from Me there is no God” (Isaiah 44:6). “I am first,” as I did not receive My kingdom from another. “And I am last,” as I will not transfer it to another, as there is none [other] in the world. “And aside from Me there is no God,” as there is no second to Me.

10) (Vayikra 18:4) "to walk in them": Make them primary and not secondary. "to walk in them": Your converse should be only in them, not intermixed with any mundane matters. Do not say: I have learned the wisdom of Israel; now I will learn the wisdom of the world. "to walk in them": You are not permitted to depart from them. And thus (Mishlei 5:17) "They shall be ours alone … (Vayikra 6:22) In your going forth, it shall guide you" — in this world; "in your reclining, it shall guard you" — at the time of death; "and when you awake, it shall converse with you" — in the world to come. And (Isaiah 26:19) "Awake and sing, you dwellers in the dust!" And lest you say: "Gone is my hope and my prospect!" It is, therefore, written "I am the L–rd." I am your hope and your prospect and upon Me is your trust. And (Isaiah 46:4) "And until (your) old age, I am He, etc." And (Isaiah 44:6) "Thus said the L–rd, the King of Israel and its Redeemer, the L–rd of hosts, etc." (Isaiah 48:12) "I am He. I am first and I am last." And (Isaiah 41:4) "I, the L–rd, am first, and with the last shall I be,"