Diwrej ha-jamim I 16:35 Midrasz: Devarim Rabbah, Midrash Tehillim, Aggadat Bereshit & Pesikta Rabbati

Another matter: Rabbi Elazar said: When Israel was redeemed from Egypt, they were redeemed only due to these five matters: Due to distress, due to repentance, due to the merit of the patriarchs, due to mercy, and due to the end.⁴⁶According to this view, God had decreed that Abraham’s descendants would be “strangers in a land that is not theirs…four hundred years” (Genesis 15:13), and that this period began from the birth of Isaac. Therefore, once that time period ended, it was time for Israel to be redeemed (Etz Yosef). Due to distress, as it is written: “The children of Israel sighed” (Exodus 2:23). Due to repentance, as it is written: “Their plea rose to God” (Exodus 2:23).⁴⁷The fact that their pleas rose to God and were accepted indicates that they had repented. Alternatively, see Etz Yosef based on the Jerusalem Talmud. Due to the merit of the patriarchs, as it is written: “God remembered His covenant [with Abraham, with Isaac and with Jacob]” (Exodus 2:24). Due to mercy, as it is written: “God saw the children of Israel” (Exodus 2:25).⁴⁸He saw their plight and had mercy on them. And due to the end, as it is written: “And God knew” (Exodus 2:25).⁴⁹He knew that the time had come to fulfill His promise to Abraham (see Shemot Rabba 1:36).
In the future, too, they will be redeemed only due to those five matters: Due to distress, as it is written: “When you are in distress” – that is due to distress. “You will return to the Lord your God” (Deuteronomy 4:30) – that is due to repentance. “As the Lord your God is a merciful God” (Deuteronomy 4:31) – that is due to mercy. “Nor forget the covenant of your fathers” (Deuteronomy 4:31) – that is due to the merit of the patriarchs. “And all these matters befall you by the end of days” (Deuteronomy 4:30) – this is due to the end.
David articulated them: “He saw their distress” (Psalms 106:44) – that is due to distress. “When He heard their cry” (Psalms 106:44) – that is due to repentance. “He remembered His covenant for them” (Psalms 106:45) – that is due to the merit of the patriarchs. “He caused them to receive mercy” (Psalms 106:46) – that is due to mercy. “Save us, Lord our God, and gather us in and save us from the nations” (I Chronicles 16:35)⁵⁰See also Psalms 106:47. – this is due to the end.

"Who will give from Zion the salvation of Israel." Rabbi Levi said: All the blessings, comforts, and goodness that the Holy One, blessed be He, brings upon Israel, come from Zion. Torah comes from Zion, as it is said: "For out of Zion shall go forth the law" (Isaiah 2:3). Blessing comes from Zion, as it is said: "May the Lord bless you out of Zion" (Psalm 134:3). Appearance comes from Zion, as it is said: "Out of Zion, the perfection of beauty, God appears" (Psalm 50:2). Support comes from Zion, as it is said: "May the Lord support you from Zion" (Psalm 20:3). Life comes from Zion, as it is said: "For there the Lord commanded the blessing—life forevermore" (Psalm 133:3). Greatness comes from Zion, as it is said: "The Lord is great in Zion" (Psalm 99:2). Salvation comes from Zion, as it is said: "Who will give from Zion the salvation of Israel?" (Psalm 14:7). You find this phrase twice in the book of Psalms, once in the first book and once in the second book. But why? Rabbi Levi said: The master said one, and the disciple said the other. The Master said: "Would that this heart of theirs were in them" (Deuteronomy 5:26). And the disciple said: "Would that all the Lord's people were prophets" (Numbers 11:29). Neither the words of the master nor the words of the disciple are fulfilled in this world, but both are fulfilled in the world to come. The words of the master are fulfilled, as it is said: "And I will give you a new heart" (Ezekiel 36:26). From where [do we know that] the words of the disciple [are fulfilled]? As it is said: "And it shall come to pass afterward, that I will pour out my spirit upon all flesh" (Joel 2:28). Another reason: Why it is said two times? Rabbi Yudan said in the name of Rabbi Joshua ben Levi: Because children say twice a day, once in the morning and once in the evening, "Save us, O God, who saves us" (I Chronicles 16:35). Therefore, "Who will give from Zion," is [said] two times. Rabbi Tanchuma said: I said this before Rabbi Nechuniah, and he said to me, "That is not the basis of it. Rather it is because, 'Save us, O God, who saves us,' is said once in the book of Psalms and once in the book of Chronicles. Therefore, [it is said] two times. It is comparable to a king's son who betroths the daughter of another king, and they set up preliminaries on a certain day. The son of the king is awaiting his party, and the daughter of the king is awaiting her party. What is delaying [it]? The preliminaries, as it is said: 'For the day of vengeance is in my heart' (Isaiah 63:4)."

[3] Another explanation: "And these are the nations" (Genesis 10:32), our Sages of blessed memory said "Save us, O God of our salvation" (Chronicles 1:16:35), meaning the Jewish people said to God, "Master of the Universe, until when will we be under the control of our enemies? Until when will we be enslaved?" Similarly, David said, "How long must I bear pain in my soul and have sorrow in my heart all day?" (Psalms 13:2). God replied, "It depends on you. Do teshuva (repentance) and I will destroy your enemies," as it says, "But My people did not hearken to My voice, and Israel would not obey Me. So I gave them over to their stubborn hearts, to follow their own counsels" (Psalms 81:12-13). The Jewish people responded to God, "And when You do so, we will praise You," as it says, "Let sinners cease from the earth and the wicked be no more. Bless the Lord, O my soul. Hallelujah!" (Psalms 104:35).