49:24מ״ט:כ״ד
1 א

ותשב באיתן קשתו. נִתְיַשְּׁבָה בְּחֹזֶק:

ותשב באיתן קשתו means his power (i.e. his rule as viceroy) was strongly (באיתן) established. קשתו means his power.

2 ב

קשתו. חָזְקוֹ:

ויפזו זרעי ידיו — This refers to the placing of the king’s signet-ring on his hand, יפזו being connected in meaning with the expression (1 Kings 10:18) זהב מופז “the finest gold”, so that the translation would be “his hands were made golden”. This happened to him from the hands of (i.e. through the instrumentality of) the Holy One, blessed be He, who is the Mighty One (אביר) of Jacob. From here (from his position as Viceroy) he rose to become the Feeder of the Foundation Stone of the Israelites, i.e. of the Originator of the tribes of Israel (Jacob). The word אבן, stone, has here the same sense as in (Zechariah 4:7) אבן הראשה, “the chief stone”, where it denotes high position. Onkelos also translates it in this manner: His translation of the verse is as follows: ותשב he translates by “and the prophecy returned upon (was fulfilled in) them (the brethren) i.e. the prophecy contained in the dreams which he dreamed regarding them was fulfilled, “because he observed the Law in secret” — this is an addition made by Onkelos, having no words in the Hebrew text to correspond to it. “And he put in “The Might his trust” is the translation of the Hebrew words באיתן קשתו. The following is how the wording of the Targum fits in with the Hebrew text: “His prophecy was fulfilled (וַתָּשָׁב) because the might (איתן) of the Holy One, blessed be He, served him as his bow (קשתו) and trusty weapon; therefore gold was placed on his arms” — the last words being the Targum of לכך] ויפזו זרועי ידיו], taking ויפזו as connected in meaning with פז, fine gold.

3 ג

ויפזו זרעי ידיו. זוֹ הִיא נְתִינַת טַבַּעַת עַל יָדוֹ, לְשׁוֹן זָהָב מוּפָז, זֹאת הָיְתָה לוֹ מִידֵי הַקָּבָּ"ה שֶׁהוּא אֲבִיר יַעֲקֹב, וּמִשָּׁם עָלָה לִהְיוֹת רֹעֶה אֶבֶן יִשְׂרָאֵל – עִקָּרָן שֶׁל יִשְׂרָאֵל, לְשׁוֹן הָאֶבֶן הָרֹאשָׁה, לְשׁוֹן מַלְכוּת; וְאֻנְקְלוֹס אַף הוּא כָךְ תִּרְגְּמוֹ ותשב – וְתָבַת בְּהוֹן נְבִיאוּתֵהּ, הַחֲלוֹמוֹת אֲשֶׁר חָלַם לָהֶם – עַל דְּקַיֵּם אוֹרַיְתָא בְּסִתְרָא, תּוֹסֶפֶת הוּא, וְלֹא מִלָּשׁוֹן עִבְרִי שֶׁבַּמִּקְרָא, – וְשַׁוִּי תוּקְפָא רוֹחֲצָנֵהּ תַּרְגּוּם שֶׁל בְּאֵיתָן קַשְׁתּוֹ, וְכָךְ לְשׁוֹן הַתַּרְגּוּם עַל הָעִבְרִי: וַתֵּשֶׁב נְבוּאָתוֹ בִּשְׁבִיל שֶׁאֵיתָנוֹ שֶׁל הַקָּבָּ"ה הָיְתָה לוֹ לְקֶשֶׁת וּלְמִבְטָח, בְּכֵן יִתְרְמָא דְּהַב עַל דְּרָעוֹהִי – לְכָךְ וַיָּפֹזּוּ זְרֹעֵי יָדָיו, לְשׁוֹן פָּז:

אבן ישראל Onkelos takes אבן as an abbreviation of אב ובן and therefore renders it by אבהן ובנין the fathers and children meaning Jacob and his sons.

4 ד

אבן ישראל. לְשׁוֹן נוֹטָרִיקוֹן אָב וּבֵן, אֲבָהָן וּבְנִין – יַעֲקֹב וּבָנָיו. וְרַבּוֹתֵינוּ דָרְשׁוּ וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ עַל כְּבִישַׁת יִצְרוֹ בְּאֵשֶׁת אֲדֹנָיו, וְקוֹרְאוֹ קֶשֶׁת, עַל שֵׁם שֶׁהַזֶּרַע יוֹרֶה כַּחֵץ:

And our rabbis expounded, AND HE BROUGHT BACK HIS BOW WITH STRENGTH, as being about the suppressing of his impulse with the wife of his master. And it calls it a bow, because the seed shoots out like an arrow.

5 ה

ויפזו זרעי ידיו. כְּמוֹ וַיָּפוֹצוּ, שֶׁיָּצָא הַזֶּרַע מִבֵּין אֶצְבְּעוֹת יָדָיו:

ויפזו זרעי ידיו AND HIS FOREARMS WERE GILDED (VAYAFOZU) — (is read) like, 'and they were spread' (vayafotsu), since his seed went out from between the fingers of his hands.

6 ו

מידי אביר יעקב. שֶׁנִרְאֲתָה לוֹ דְמוּת דְּיוֹקְנוֹ שֶׁל אָבִיו וְכוּ', כִּדְאִיתָא בְּסוֹטָה (דף ל"ו, ב'):

מידי אביר יעקב FROM THE HANDS OF THE STRENGTH OF JACOB — As an image of the replica of his father was shown to him, etc., as it is found in Sotah 36b.