Exodus 2:25

And the Lord looked upon the affliction of the bondage of the sons of Israel; and the repentance was revealed before Him which they exercised in concealment, so as that no man knew that of his companion.

AND G-D SAW THE CHILDREN OF ISRAEL. Rabbi Abraham ibn Ezra explained this as meaning that G-d saw the violence which the Egyptians overtly did to them, and G-d knew what was done to them secretly. And Rashi explained: “And G-d knew. He directed His heart to them and did not hide His eye from them.” This is correct in line with the plain meaning of Scripture. At first He hid His face from them and they were devoured, but now G-d heard their groaning and He saw them, meaning that He no longer hid His face from them; He knew their pains and all that was done to them, as well as all that they required.
Now Scripture gives a lengthy account of the many reasons for their redemption: And G-d heard their groaning, and G-d remembered His covenant with Abraham, with Isaac, and with Jacob; And G-d saw the children of Israel, and G-d knew; For I know their pains. This is because even though the time [of bondage] decreed upon them was completed, they were not worthy of redemption, as was explained by the prophet Ezekiel; it was only on account of the cry (Deuteronomy 26:7). See also Numbers 20:16. that He in His mercies accepted their prayer.
By way of the Truth, [the mystic lore of the Cabala], there is in this verse one of the great mysteries of the Torah, suggesting that their afflictions came up to the light of His countenance, which brought them [their afflictions] near the Knowledge [of G-d], just as is implied in the verse, In midst of the ‘shanim’ (years) make it known; in wrath remember compassion. (years) should be understood as sh’nayim (two), a reference to the two Divine attributes, justice and mercy. When they unite, Israel is remembered for help and redemption. This is explicitly referred to in the second half of the verse: in wrath remember compassion. It is for this reason that Scripture gives this lengthy account — [And G-d saw the children of Israel, and G-d knew] — after already having mentioned, And G-d heard… and G-d remembered. This verse, [And G-d saw…,] has been explained in the Midrash of Rabbi Nechunya ben Hakanah. From there you will understand the verse.

וירא אלוקים את בני ישראל, He now took a personal interest in their fate and no longer hid His countenance from them. This is perceived as similar to Samuel I 9,16: כי ראיתי את עמי, כי באה צעקתו אלי, “for I have seen My people, for its outcry has come to Me.” G’d Himself said this later in 3,7 ראה ראיתי את עני אשר במצרים, “for I have seen My people, the suffering they are in Egypt.”

וידע אלוקים, and that the prayer and outcry were totally genuine. This is why He Himself speaks later of כי ידעתיו את מכאוביו “for I am aware of its pains.” This was in contrast with Psalms 78,36-37 where the Jewish people were described as paying only lip-service to their G’d and continued to be disloyal to heir covenant with G’d.