Here is a line that rewards slow reading. In Targum Pseudo-Jonathan on Genesis 21:1, the Aramaic translator takes a short Hebrew verse and opens a window onto a principle the rabbis would spend centuries polishing: the Lord wrought a miracle for Sarah like to that for which Abraham had spoken in prayer for Abimelech.
What was that earlier prayer? In the previous chapter, Abraham had prayed for the women of Abimelech's household, whose wombs had been closed. Healing came. And now, in the very next verse, Sarah — barren for decades — is remembered. The Targum connects the two events by deliberate parallel.
The Maggidim drew the moral directly from the Aramaic: the one who prays for another when he himself needs the same mercy is answered first. The principle is preserved in the Babylonian Talmud (Bava Kamma 92a) in exactly those words — and Pseudo-Jonathan, assembling older Aramaic traditions, may preserve the earliest form of the teaching.
The Targum of Pseudo-Jonathan transmits it as a hinge. Abraham's prayer for a stranger's household unlocks the miracle in his own tent. The takeaway is almost unbearable in its simplicity: pray for others, and you will be remembered.