Targum Pseudo-Jonathan on Exodus 13:5 lists the peoples whose land is being promised: the Canaanites, Hittites, Amorites, Hivites, and Jebusites. The Aramaic keeps the old Torah shape — a five-nation list — rather than the full seven given elsewhere. Each tribe is named because each will eventually be displaced. The holy land has existing residents, and the text does not hide that fact.
The Targum emphasizes that the Lord swore this promise "by His Word" — a classic Memra formula — to Abraham. The promise to give the land to Abraham's descendants is older than the Exodus itself, and the Exodus is the delivery vehicle for that older promise. The people walking out of Mizraim are not merely escaping. They are collecting on an oath sworn centuries earlier.
The description of the land as flowing with milk and honey is rendered literally in the Aramaic: "a land producing milk and honey." The rabbis read this not as a dairy-and-sweets report but as a shorthand for a land so fertile that the basics of life arrive almost without effort. Milk from the herds. Honey from the date palms and the bees. Neither requires a grain economy. Both signal abundance.
The final clause ties the promise to practice: "thou shalt keep this service in this month." Even in the promised land, even surrounded by abundance, the festival of Pesach continues in Nisan. The observance does not belong to Egypt. It does not belong to the wilderness. It belongs to every home that will one day sit in the land of the five peoples, unleavened bread on the table, memory still active.
Takeaway: The promise to Abraham and the practice of Pesach are two halves of the same oath. One delivered the land. The other keeps Israel remembering how they got there.