The plain Hebrew of Exodus 24:12 reads simply that God promised Moses the tablets of stone, the Torah, and the commandment. The Targum Pseudo-Jonathan cannot leave it that spare. The Aramaic expands the verse into a full curriculum of revelation.
Ascend before Me on the mountain, the Lord says, and I will give you the tablets of stone on which I have set forth the rest of the words of the Law, and the six hundred and thirteen precepts which I have written for their instruction. The number 613, the taryag mitzvot, becomes ancient in this gloss. What the Talmud later codifies at Makkot 23b, the Targum already assumes: the tablets contained the whole architecture of Jewish law, not merely the ten famous declarations.
This is the Targum's reading of the Sinai covenant in full. The Ten Commandments were the visible crown, but carved into the same stone was the entire system of obligations that would govern Israel's life. Agriculture, family, festivals, purity, the courts, the care of the stranger. All of it was Sinai.
The Targum's insistence matters. It closes the gap between the dramatic revelation and the daily life of the people. There is no Torah that is merely ethical abstraction and then another Torah of legal detail. Both came from the same mouth on the same mountain on the same stone.
When Moses entered the cloud for forty days, he was not receiving a summary. He was receiving the whole instruction, written in the hand of the Holy One. The takeaway is simple and demanding: every mitzvah a Jew keeps today is a word carried down from that forty-day learning session on Sinai.