The verse in (Genesis 14:8) simply lists who showed up for the battle. Targum Pseudo-Jonathan cannot let a list stay a list. It glosses Bela once more as the city which consumed its inhabitants — the same gloss the Aramaic gave in (Genesis 14:2), a repetition so insistent it becomes a drumbeat.
Five kings of the plain array themselves for battle in the valley of gardens. The roster by now reads like a prosecutor's pleading: the king of Sodom, whose deeds were evil; of Amorah, wicked; of Admah, father-hating; of Zeboim, corrupt; and of Bela, the city that devours its own. Together they face a coalition of four under Kedarlaomer.
The Targum's accounting matters. The plain verse treats this as a military engagement. The Aramaic treats it as a moral collision. Five kings whose names are verdicts line up in a valley of gardens — paredesaia, paradise — to fight over which empire will rule the orchards. The beauty of the ground and the wickedness of the combatants are never reconciled. The valley is too lovely for its occupants.
There is something almost comedic in the Targum's repetition of the city which consumed its inhabitants. Bela is Zoar, a city so ill-favored that even the Aramaic cannot remember it without the nickname. A city whose very walls eat the people inside them is not a city that will win a war. Its king is going to the battlefield already half-swallowed.
The Targum is teaching you to read military geography as moral geometry. In Torah, the kings are never just kings. They are embodied principles. When five embodied wickednesses meet four foreign empires in a garden, the only reasonable outcome is a catastrophe the gardens will not survive.