A Prophecy of Esau and Jacob

The Targum, which originated in the Aramaic language, is strongly linked to the work of Ezra, holds significance for shedding light on biblical concepts. When the Masoretic Text can be vague, uncertain, or unclear, the Targum often offers clearer meaning, broader insight, and deeper understanding.

Yes, sometimes the Targum clarifies metaphors and interprets idioms or difficult passages instead of translating them literally, which often makes no sense. Such an endeavor should be highly commended rather than criticized.

For example, the Targum interprets natural imagery—like cedars, cypresses, oaks, forests, and fire—as metaphors for political political and social structures, especially kings, rulers, governors, and wealthy elites. Such imagery can be sweeping: forests laid waste, lions roaring as their habitat is destroyed, and power structures crumbling. Fire symbolizes divine punishment, sweeping through defenses and dismantling the very foundations of their power.

Translating such natural imagery literally could convey limited information or even distort it, but Ezra was determined to share their true meaning. He was a righteous man, for God had prepared his heart to seek the law of the Lord, to follow it, and to teach the statutes and judgments in Israel Ezra 7:10.

“The LORD shall smite thee with madness, and blindness, and astonishment of heart; and thou shalt grope at noonday, as the blind gropeth in darkness” Deuteronomy 28:28-29

“The anger of the Lord shall not return, until He has executed and until He has performed the intent of His thought; in the latter days ye shall understand it perfectly” Jeremiah 23:20

Genesis 17

¹ And when Abram was ninety years old and nine, the Lord appeared to Abram and said unto him, “I am the Almighty God. Walk before Me, and be thou perfect.

— Abram was ninety years old and nine; thirteen years, therefore, had passed by since the birth of Ishmael, who doubtless during this time had grown very dear to the childless old man;

— the Targum Onkelos says

When Avram was ninety-nine years old, Adonoy appeared [became revealed] to Avram and said to him: I am Almighty Shaddai, walk [worship] before Me and be perfect.

² And I will make My covenant between Me and thee, and will multiply thee exceedingly.” — and will multiply thee exceedingly; as he had before promised at several times, and now renews it, lest be should think that Ishmael was the promised seed;

— the Targum Onkelos says

I will give My covenant between Me [My Word] and you, and I will multiply you[r descendants] exceedingly.

³ And Abram fell on his face; and God talked with him, saying, — and Abram fell on his face while God was talking to him;

— the Targum Onkelos says

Avram fell on his face. Elohim spoke with him, saying:

⁴ “As for Me, behold, My covenant is with thee, and thou shalt be a father of many nations. — and thou shalt be a father of many nations: as he was of many Arabian nations in the line of Ishmael;

— and of the Midianites, and others, in the line of his sons by Keturah; and of the Israelites in the line of Isaac, as well as of the Edomites in the line of Esau; and in a spiritual sense the father of all that believe, in all the nations of the world, circumcised or uncircumcised;

— the Targum Onkelos says

As for Me, here is My covenant with you; you shall be the father of a multitude of nations.

⁵ Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.

— a multitude of nations and kings are to trace their descent from Abram; the twelve princes of Ishmael, of many Arab tribes; the twelve tribes of Israel; the dukes of Edom sprang from him; and Keturah’s descendants;

— the Targum Onkelos says

No longer shall your name be called Avram, but your name shall be Avraham, for the father of a multitude of nations I have appointed you.

⁶ And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. — and I will make nations of thee; as the nations of Israel and Judah;

— of the Midianites and Edomites, of the Arabs, and and kings shall come out of thee; as the twelve princes of Ishmael, the kings of Edom and Midian, of the Arabs, and of Israel and Judah;

— the Targum Onkelos says

I will make you exceedingly fruitful and I will make you into nations [assemblies]; and kings [who rule over nations] will descend from you.

⁷ And I will establish My covenant between Me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee. — thy name shall be Abraham; it signified some new circumstance in the history, rank, or religion of the individual who bears it;

— the Targum Onkelos says

I will sustain My covenant between Me [My Word] and you, and between your descendants after you throughout their generations as an eternal covenant, to be a God to you, and to your descendants after you.

⁸ And I will give unto thee and to thy seed after thee the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.” — all the land of Canaan, for an everlasting possession; this respects only the natural seed of Abraham, and those in the line of Isaac and Jacob;

— the Targum Onkelos says

I will give to you, and to your descendants after you, the land of your temporary residence, all the land of Canaan as an eternal possession, and I will be a God to them.

⁹ And God said unto Abraham, “Thou shalt keep My covenant, therefore, thou and thy seed after thee in their generations. — thou, and thy seed after thee, in their generations; in successive ages;

— the Targum Onkelos says

Elohim said to Avraham: And as for you, you must preserve My covenant, you and your descendants after you throughout their generations.

¹⁰ This is My covenant which ye shall keep between Me and you and thy seed after thee: every manchild among you shall be circumcised. — circumcision to be a sign of entering into a covenant, and especially into one to which children were to be admitted;

— and even until the new age, where the uncircumcised wouldn’t be allowed into his Sanctuary, Ezekiel 44:7, 9; if such requirement applied to strangers what more of the Israelites, especially those serving in the inner court;

— the Targum Onkelos says

This is My covenant which you must preserve between Me [My Word] and you, and your descendants after you: every male among you shall be circumcised.

¹¹ And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant between Me and you. — the covenant of circumcision;

— as the rainbow, might have been in existence before it was adopted as the token of a covenant; is here said to be the covenant which Abraham and his seed must keep, as a copy or counterpart; it is a sign and a seal;

— the covenant is about the land; wherein thou art a stranger, all the land of Canaan, that God would give to Abram and his seed for an everlasting possession; and every manchild among Abram and his seed shall be sealed into a covenant by being circumcised;

— the Targum Onkelos specifically says it is a sign

You shall circumcise the flesh of your foreskin. This shall be the sign of the covenant between Me [My Word] and you.

— the Targum of Jonathan says the same

And you shall circumcise the flesh of your foreskin, as a sign of the covenant between My Word and you.

¹² And he that is eight days old shall be circumcised among you, every manchild in your generations, he that is born in the house or bought with money from any stranger who is not of thy seed. — any stranger who is not of thy seed, but want to live in the same land with the seed of Abram, shall be circumcised among you;

— the Targum Onkelos says

At the age of eight days every male among you must be circumcised, throughout your generations; he that is a house-born [slave] or one that was bought with money from any stranger who is not your descendant.

¹³ He that is born in thy house and he that is bought with thy money must be circumcised; and My covenant shall be in your flesh for an everlasting covenant. — the everlasting covenant is about the land that God was planning to bestow upon those who are part of the covenant; nothing about everlasting life that came later;

— the Targum Onkelos says

Your house-born slaves must be circumcised, and also those bought with your money. This shall be My covenant in your flesh as an eternal covenant.

¹⁴ And the uncircumcised manchild whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken My covenant.” — this sealed only the covenant of the land of Canaan to Isaac’s posterity;

— the Targum Onkelos says

An uncircumcised male, who will not circumcise his foreskin, that soul [man] shall be cut off from its people; he has broken [changed] My covenant.

¹⁵ And God said unto Abraham, “As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. — Sarai is now formally taken into the covenant, as she is to be the mother of the promised seed;

— the Targum Onkelos says

And Elohim said to Avraham [As for] Sarai your wife, do not call her by the name Sarai, for Sarah is her name.

¹⁶ And I will bless her and give thee a son also by her. Yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her.” — a son of her: this is the first place where it was definitely promised that Abram’s heir should be Sarah’s own son;

— the Targum Onkelos says

I will bless her, and I will also give you a son through her. I will bless her, and she will be [a mother] of nations [assemblies], kings of peoples [who rule over nations] will descend from her.

¹⁷ Then Abraham fell upon his face and laughed, and said in his heart, “Shall a child be born unto him that is a hundred years old? And shall Sarah, who is ninety years old, bear?”

— and laughed; not through distrust of the promise, as Sarah did (Genesis 18:12), for he staggered not at that through unbelief, but for joy at such good news;

— the Targum Onkelos says he laughed and “he rejoiced”

Avraham fell on his face and laughed [rejoiced]. He said in his heart: Can a hundred year old man have children? Shall Sarah, who is ninety years old give birth?

¹⁸ And Abraham said unto God, “O that Ishmael might live before Thee!” — Abraham prays that Ishmael’s might be preserved, and that it might be spent in the fear, worship, and service of God; so the Targum of Jonathan says, “O that Ishmael might live and worship before thee,”

— the Targum Onkelos says

And Avraham said to [before] Elohim: May it be granted that Yishmael live before You.

¹⁹ And God said, “Sarah thy wife shall bear thee a son indeed, and thou shalt call his name Isaac; and I will establish My covenant with him for an everlasting covenant, and with his seed after him.

— Thou shalt call his name Isaac; that is, he laughs; the name was to be a perpetual memorial that Isaac’s birth was naturally such an impossibility as to excite ridicule;

— the Targum Onkelos says

Elohim said: Indeed, your wife Sarah will bear you a son, and you will name him Yitzchok. I will establish My covenant with him as an eternal covenant to his descendants after him.

²⁰ And as for Ishmael, I have heard thee. Behold, I have blessed him, and will make him fruitful and will multiply him exceedingly. Twelve princes shall he beget, and I will make him a great nation.

— the blessings of the covenant are reserved for Isaac, but common blessings were abundantly promised to Ishmael; or twelve sons of Ishmael, his son by Hagar; and, adds he, these going into Arabia;

— the Targum Onkelos says

And as for Yishmael, I have heard you [I have accepted your prayer]. I have blessed him, and I will make him fruitful, and will increase him exceedingly. He will become the father of twelve princes, and I will make him into a great nation.

²¹ But My covenant will I establish with Isaac, whom Sarah shall bear unto thee at this set time in the next year.” — but my covenant will I establish with Isaac, implying the covenant wasn’t with Ishmael;

— the Targum Onkelos says

But I will establish My covenant with Yitzchok, who Sarah will bear to you at this time next year.

²² And He left off talking with him, and God went up from Abraham. — and God went up from Abraham; from the earth, where he had been with Abraham, and ascended above him up to heaven;

— the Targum Onkelos says

And when He finished speaking with him, [the Glory of] Elohim ascended from Avraham.

²³ And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham’s house, and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.

— and Abraham took Ishmael his son; to circumcise him; he took his son first, to set an example to his servants; which were three hundred and eighteen when he rescued Lot from the kings, Genesis 14:14; and perhaps they might have increased;

— the Targum Onkelos says

Avraham took his son, Yishmael, and all those that were born in his household, and all that he had bought with his money, every male member of Avraham’s household, and he circumcised the flesh of their foreskin on that very day as Elohim had said to him.

²⁴ And Abraham was ninety years old and nine when he was circumcised in the flesh of his foreskin. — and Abraham was ninety years old and nine; when he was circumcised in the flesh of his foreskin;

— the Targum Onkelos says

Avraham was ninety-nine years old when he was circumcised in the flesh of his foreskin.

²⁵ And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin. — Ishmael was thirteen years old; hence Arabs and Mohammedans defer circumcision until the thirteenth year;

— the Targum Onkelos says

And his son Yishmael was thirteen years old when he circumcised the flesh of his foreskin.

²⁶ In the selfsame day was Abraham circumcised, and Ishmael his son. — in the selfsame day was Abraham circumcised, and Ishmael his son; this is repeated, that it might be taken notice of that both were circumcised according to the command of God, and on the very day in which it was given;

— the Targum Onkelos says

On that very day Avraham and his son Yishmael were circumcised.

²⁷ And all the men of his house, born in the house, and bought with money from the stranger, were circumcised with him. — born in the house, or bought with money of the stranger, were circumcised with him; by their will, and with their consent; not forced on them;

— the Targum Onkelos says

All the men of his household, those born in his household, and bought with money from a stranger, were circumcised with him.

Genesis 18

“Is anything too hard for the Lord?” asked the Lord

¹ And the Lord appeared unto him in the plains of Mamre, as he sat in the tent door in the heat of the day. — as Abraham was sitting in the tent door in the heat of the day, reposing; then three “men” stood before him;

— the Targum Onkelos says

Adonoy appeared [became revealed] to him in the groves [plains] of Mamrei and he was sitting at the door of the tent in the heat of the day.

² And he lifted up his eyes and looked, and lo, three men stood by him. And when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground — three men; these three men were three spiritual, heavenly beings, now assuming human shapes, that they might be visible to Abraham,

— the Targum Onkelos says

He lifted his eyes and saw, and behold three men were standing over him. He saw [them], and ran from the door of the tent to greet them, and he bowed down to the earth.

— the Targum of Jonathan reveals that ministering angels are usually send with a single duty, says

“And he lifted up his eyes and looked, and behold, three angels in the likeness of men were standing before him, who were sent for the need of three specific things; for it is not the way of the ministering angels to be sent for more than one single matter.

One came to bring him the news that Sarah would bear a male son; one came to rescue Lot; and one came to overthrow Sodom and Gomorrah. And when he saw them, he ran to meet them from the door of the tent and bowed down to the ground.”

— the Targum Jerusalem says it more explicitly

“Three angels were sent to our father Abraham, and the three of them were sent for three [different] things; for it is not possible for one of the angels of the heights that more than one single matter should be sent by his hand.

The first angel was sent to announce to our father Abraham that Sarah would give birth to Isaac; the second angel was sent to rescue Lot from the midst of the overthrow; the third angel was sent to overthrow Sodom and Gomorrah, Admah and Zeboiim.

Therefore, a word of prophecy from before the Lord was with Abraham the righteous, and the Memra (Word) of the Lord was revealed to him in the valley of vision while he was sitting at the door of the tent, warming himself from his circumcision in the heat of the day.”

³ and said, “My lord, if now I have found favor in thy sight, pass not away, I pray thee, from thy servant. — my lord; Heb ‘donai, a term of simple respect, or denoting one having authority;

— the Targum Onkelos says

He said, My Master, if I have found favor in Your eyes [before you], please [now] do not bypass your servant.

⁴ Let a little water, I pray you, be fetched, and wash your feet and rest yourselves under the tree; — and wash your feet; which was very refreshing to travellers in hot countries, who walked barefoot or in sandals; and this he proposes to be done by one of his servants;

— the Targum Onkelos says

Let a bit of water be brought [They will take a bit of water] and wash your feet. Rest yourselves under the tree.

⁵ and I will fetch a morsel of bread and comfort ye your hearts. After that ye shall pass on, for therefor are ye come to your servant.” And they said, “So do, as thou hast said.” — and they said, so do as thou hast said; they agreed to it, that water should be fetched to wash their feet, and food for them to eat;

— the Targum Onkelos says

I will get bread and you will sustain your heart. Afterwards you will continue on your way, since you have passed by your servant. They said, Fine, do as you have said.

⁶ And Abraham hastened into the tent unto Sarah, and said, “Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth.” — Sarah is tasked and occupied with the baking;

— the Targum Onkelos says

Avraham hurried to Sarah’s tent and said, Hurry! [take] three measures of the finest flour; knead it and make cake-rolls.

⁷ And Abraham ran unto the herd and fetched a calf, tender and good, and gave it unto a young man, and he hastened to dress it.

— Abraham and his servant are responsible for the selection and killing of a calf, the cooking of the meat, and the procuring of butter and milk from the herd; a meal in which meat is provided is a rarity in a Bedouin’s life, and is the sign of the offering of hospitality;

— the Targum Onkelos says

Avraham ran to the cattle, and took a tender, choice calf. He gave it to the lad. and hurried to prepare it.

⁸ And he took butter and milk and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they ate. — and they did eat; or seemed to eat, though as they assumed bodies so animated as to be capable of talking and walking, why not of eating and drinking? as the Targum of Jonathan implies;

— the Targum Onkelos says

He took butter, milk, and the calf he had prepared, and set it before them. He stood over them [served them] under the tree, and they ate.

⁹ And they said unto him, “Where is Sarah thy wife?” And he said, “Behold, in the tent.” — Where is Sarah thy wife? by naming her, they gave intimation to Abraham, that though they seemed strangers, yet they well knew him and his family;

— the Targum Onkelos says

They said to him, Where is Sarah, your wife? He said Here, in the tent.

¹⁰ And he said, “I will certainly return unto thee according to the time of life; and lo, Sarah thy wife shall have a son.” And Sarah heard it from the tent door, which was behind him.

— Sarah heard it in the tent door, which was behind him; the women’s place is in the back of the tent, normally divided by a thin partition from the men’s;

— the Targum Onkelos says

He said I will return to you next year [at this time when you will be alive], and Sarah, your wife will have a son. Sarah was listening at the door of the tent, that was behind him.

¹¹ Now Abraham and Sarah were old and well stricken in age, and it ceased to be with Sarah after the manner of women. — and it ceased to be with Sarah after the manner of women;

— her monthly visitors had left her, so that she was unfit for conception, and there could be no hope of it in a natural way;

— the Targum Onkelos says

Avraham and Sarah were old, well on in years. Sarah no longer had the way of women.

¹² Therefore Sarah laughed within herself, saying, “After I have waxed old shall I have pleasure, my lord being old also?” — Sarah laughed; not from joy and admiration, but from distrust and contempt, as if it were incredible;

— Heb; in her heart, that is, she secretly derided it, though none but herself, as she thought, knew it;

— the Targum Onkelos says

Sarah laughed to herself saying, Now that I am worn out [old], shall I have the pleasure [of a son] [youthfulness], my master being [also] an old man.

¹³ And the Lord said unto Abraham, “Why did Sarah laugh, saying, ‘Shall I of a surety bear a child, who am old?’ — which am old? suggesting there was no reason for it, and signifying his displeasure and indignation;

— the Targum Onkelos says

Adonoy said to Avraham, Why did Sarah laugh saying, Can I really give birth when I am old?

¹⁴ Is any thing too hard for the Lord? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.” — at the time appointed will I return to thee, according to the time of life, and Sarah shall have a son;

— such words are repeated not merely for the confirmation of Abraham’s faith, which staggered not, but to remove any of Sarah’s doubts;

— the Targum Onkelos says

Is anything too far removed [hidden] from [before] Adonoy? At the appointed time I will return to you, at this time of life [when you will be alive], and Sarah will have a son.

¹⁵ Then Sarah denied, saying, “I laughed not,” for she was afraid. And He said, “Nay, but thou didst laugh.” — somewhat a lie, to say she did not laugh when she did; which she might be tempted to say in her confusion; for she was afraid;

— the Targum Onkelos says

Sarah denied it saying, I did not laugh, for she was afraid. He said, Not so, for [but] you did laugh.

¹⁶ And the men rose up from thence, and looked toward Sodom; and Abraham went with them to bring them on the way. — and looked toward Sodom; set their faces and steered their course that way, by which it appeared they intended to go thither;

— the Targum Onkelos says

The men stood up from where they were, and they gazed upon Sedom. Avraham went with them to send them [escort them] [on their way].

— the Targum of Jonathan says that he that brought the news to Sarah “ascended to high heavens,” and the other two looked toward Sodom; but it seems most likely, that, when the two went on their way to Sodom, Abraham went with them for a distance;

— and upon Abraham’s return, the first may have descended from the first atmosphere, which is the first heaven (not the highest heaven), and continue his discourse with Abraham;

¹⁷ And the Lord said, “Shall I hide from Abraham that thing which I do, — and the Lord said; (וַֽיהֹוָ֖ה) Yehovah the Hebrew word we call Lord, shows that this angel was God himself: for this word Yehovah is God;

— the Targum Onkelos says

Adonoy said, Shall I conceal from Avraham what I am about to do?

¹⁸ seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him.

— the Targum Onkelos says

Avraham is indeed to become a great and mighty nation, and through him [and because of him] shall be blessed all the nations of the world.

— the Targum of Jonathan says: Abraham is to be a great and mighty people, and through him shall all the peoples of the earth be blessed.

¹⁹ For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord to do justice and judgment, that the Lord may bring upon Abraham that which He hath spoken of him.”

— this judgment upon Sodom is to be explained to him, that he may train his household to avoid the sins of this doomed city;

— “to keep the way of the Lord, to do justice and judgment; and all this to the further intent that the Lord may bring upon Abraham what he hath spoken of him,” to do justice and judgment; to attend to all the laws, statutes, and judgments of God;

— the Targum Onkelos says

For I have given him special attention because he commands his children [For it is known to Me that he will command his children], and his household after him, and they will preserve the way of Adonoy [the ways that are good in the eyes of Adonoy], doing charity and justice, so that Adonoy will bring upon Avraham all that which He has spoken of him.

²⁰ And the Lord said, “Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous, — because the cry of Sodom and Gomorrah is great; their sins were grievous; attended with very aggravated circumstances;

— the Targum Onkelos says

[Thus] Adonoy said, The wailing concerning Sedom and Amorah is so great, and their sin is so very grave.

²¹ I will go down now and see whether they have done altogether according to the cry of it, which has come unto Me; and if not, I will know.” — their cry, which ascends to heaven, is an appeal for judgement or punishment;

— I will go down and see; these cities were to be made examples to all future ages of God’s severity; and therefore ample proof given that the judgment was neither rash nor excessive; but well considered by God himself, (Eze 18:23; Jer 18:7)

— the Targum Onkelos says

I will descend now and see [I will become revealed now and judge], if their wailing which has come to [before] Me is indicative of their conduct; destruction [shall come upon them] [I will destroy them]. If not I will know. [If they will repent, I will not punish them.]

²² And the men turned their faces from thence, and went toward Sodom; but Abraham stood yet before the Lord. — but Abraham stood yet before the Lord; before the first person, whom Abraham now began to know more clearly;

— he stood before him with all reverence and humility, to hear what the Lord (Yehovah יְהוָֽה) had further to say to him, as well as to say something to him himself; he stood “yet” that is, he continued to stand after the departure of the two angels that were gone to Sodom. Onkelos and Jonathan paraphrase it, “he ministered in prayer before the Lord.”

— the Targum Onkelos says

The men turned from where they were, and went toward Sedom. Avraham was still standing [serving with prayer] before Adonoy.

²³ And Abraham drew near and said, “Wilt Thou also destroy the righteous with the wicked? — Abraham prayed or pleaded earnestly that Sodom might be spared, if but a few righteous persons should be found in it;

— the Targum Onkelos says

Avraham came forward and said, Will You [actually] destroy the righteous with the wicked [in anger]?

²⁴ Perhaps there be fifty righteous within the city; wilt Thou also destroy and not spare the place for the fifty righteous that are therein? — within the city, within the pentapolis, which consisted of five cities;

— the Targum Onkelos says

Suppose [Perhaps] there are fifty righteous people in the midst of the city, will You still destroy it [in anger], and not bear with the place for the sake of the fifty righteous people inside it?

— the Targum of Jonathan says,

“Perhaps there may be fifty righteous persons in the city who pray before thee, ten for every city, answerable to the five cities of Sodom and Gomorrah, Admah, Zeboiim, and Zoar:”

²⁵ That be far from Thee to do in this manner — to slay the righteous with the wicked; and that the righteous should be as the wicked, that be far from Thee! Shall not the Judge of all the earth do right?”

— to slay the righteous with the wicked? which is true of temporal calamities but certainly not true of eternal punishment; shall not the Judge of all the earth do right? meaning the Lord, to whom he drew nigh, and was pleading with,

— even the Son of God in human form, who, as he made the world, was the Governor of it and Judge in it; and indeed, as Mediator, has all judgment committed to him, and is appointed to be Judge of quick and dead at the last day;

— the Targum Onkelos says

It would be sacrilege [Your judgments are true therefore it is impossible] [to attribute] to You such an act, to kill the righteous with the wicked, treating the righteous and the wicked alike. It would be sacrilege to attribute this to You [Your judgments are true]: Shall the Judge of all the earth not do justice?

²⁶ And the Lord said, “If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.” — then will I spare all the place for their sakes; not Sodom only, but the whole country, (Gomorrah, Admah, Zeboiim, and Zoar) of which Sodom was the chief;

— the Targum Onkelos says

Adonoy said; If, in Sedom, I find fifty righteous within the city, I will bear with the entire place for their sake.

²⁷ And Abraham answered and said, “Behold now, I have taken upon me to speak unto the Lord, I, who am but dust and ashes. — but dust and ashes, yet he speaks as one amazed at his own boldness, and the liberty God graciously allowed him, considering God’s greatness;

— the Targum Onkelos says

Avraham responded and said, Here I have begun to speak to [before] my Master, and I am but dust and ashes.

²⁸ Perhaps there shall lack five of the fifty righteous; wilt Thou destroy all the city for lack of five?” And He said, “If I find there forty and five, I will not destroy it.” — and he asked, if l find there forty and five, I will not destroy it; that is, forty five righteous persons?

— the Targum Onkelos says

But suppose [perhaps] they lack five of the fifty righteous? Will You destroy all the city because of five? He said, I will not destroy if I find forty-five there.

²⁹ And he spoke unto Him yet again and said, “Perhaps there shall be forty found there?” And He said, “I will not do it for forty’s sake.” — and he said, I will not do it for forty’s sake; but spare them for their sake;

— the Targum Onkelos says

He [Avraham] continued to speak to [before] Him and said, Suppose [Perhaps] there are forty found there? He said, I will not do it [inflict destruction] for the sake of the forty.

³⁰ And he said unto Him, “Oh let not the Lord be angry, and I will speak: Perhaps there shall thirty be found there.” And He said, “I will not do it if I find thirty there.” — he said unto him, Oh, let not the Lord be angry, and I will speak; this he feared, through his importunity, he should be wearisome to him and incur his displeasure;

— the Targum Onkelos says

He said, Let not my Master show anger and I will [continue] to speak. Suppose [Perhaps] thirty are found there? He said, I will not do it [inflict destruction] if I find thirty there.

³¹ And he said, “Behold now, I have taken upon me to speak unto the Lord: Perhaps there shall be twenty found there.” And He said, “I will not destroy it for twenty’s sake.” — and he said, I will not destroy it for twenty’s sake; if there were no more in it, I would spare it for their sake;

— the Targum Onkelos says

He said, Here I wished to speak to [before] my Master. Suppose [Perhaps] twenty are found there? He said, I will not destroy for the sake of the twenty.

³² And he said, “Oh let not the Lord be angry, and I will speak yet but this once: Perhaps ten shall be found there.” And He said, “I will not destroy it for ten’s sake.” — and he said, I will not destroy it for ten’s sake; though no more righteous persons were found in it;

— he ended at ten, perhaps because he supposed there were at least ten righteous persons in Lot’s family, Lot and his wife, and their four daughters, and their four husbands; but they forgot that two of Lot’s daughters were unmarried, and how many he had married is not known; ten they say make a congregation, and wherever there are ten righteous persons, a place is saved for their sakes;

— the Targum Onkelos says

He said, Let not my Master show anger [Let there not be anger before my Master], and I will speak just once more. Suppose [Perhaps] ten are found there? He said, I will not destroy for the sake of the ten.

³³ And the Lord went His way, as soon as He had finished communing with Abraham; and Abraham returned unto his place. — and Abraham returned unto his place; to his tent in the plains of Mamre, waiting to observe or hear what would be the issue and event of things respecting Sodom and Gomorrah;

— the Targum Onkelos says

Adonoy departed [The glory of Adonoy ascended] when He finished speaking to Avraham, and Avraham returned to his place.

~ by Joel on March 23, 2026.

Posted in Books of Moses