A little confusing, to say the least.
We are told to "ask whatever we will" (emphasis mine) in prayer and that God will answer those prayers. In a putting-the-cart-before-the-horse scenario, the concept of answered prayer twists virtually every way theologians and philosophers look at time and foreknowledge. A future-effecting intervention from God outside of time in response to definite, self-intiated actions by agents (i.e. free choice) within time certainly puts a question mark over the concept of a fixed future. How can it be fixed if it is responsive to freely chosen actions in time?
There are instances in the Bible where God tells people they have done what they have done because he determined that they would. God has delivered quite detailed descriptions of what people, who don't even exist yet, will do in circumstances and events that were not even hinted at by circumstances and events at the time of the announcement. He often clearly states that such actions are at his beckon as well. Clearly, some things are predetermined by God.
Hmmm, chalk one up for Determinism!
It is obvious that God is more than a mere observer and that he is not merely a determiner. God has told us some things about himself, in his timelessness, that can help us understand the mystery. For instance: he will never lie, he is not tempted by evil and will never tempt anyone else with it, he cannot be thwarted in the accomplishment of his will, even though mankind has the capacity to disappoint him and to cause him to reconsider (evidently, he is not impassible). He does know the beginning from the end and the end from the beginning (all things will conclude on his agenda), but there seems to be some wiggle room in all this.
It seems that God simultaneously sees exactly how man's choice and his own choice unfold through time to the end.
The only workable solution I see to all the complexity of timeless omniscience and the clarity of biblical revelation is simple foreknowledge. Nonetheless, I understand the difficulty many (e.g. determinists and Molinists) have in seeing it as a sufficient view. What I think is more of a problem in comprehending all of this, more than even our own time-bound limits of imagination and understanding, is our conception of a fixed future. God, who is outside of time, sees all of time at once; thereby, he can know the future both exhaustively and fluidly.
For us, the present is where we live unaware of temporal effects that occur outside our moment. Our choices in the here and now are real, our past is fixed and our futures are open, despite the completeness of God's timeless foreknowledge. God, outside of time, can do as he wants in time to shepherd time to a end stated before its time in time. That the future is what God has seen it outside of time to be does not necessitate that future is thereby fixed for those of us who must wait to see it inside of time.
Since God's exhaustive knowledge of the future is not time-bound, it does not require fixity in order to be exhaustive and accurate.