The Torah says do not fear superior armies. Targum Jonathan says something far more radical—all the enemy's horses and chariots "are accounted as a single horse and a single chariot" before God, "whose Word will be your Helper." The entire opposing force, reduced to one animal and one cart. That is not encouragement. That is a theological statement about the nature of divine warfare.
Then comes the Targum's signature move. Where (Deuteronomy 20:4) says God goes before you, the Targum specifies: "the Shekinah (the Divine Presence) of the Lord your God goeth before you to fight for you." The Shekinah—God's indwelling presence—is not sitting in heaven directing operations. It walks ahead of the army on the battlefield. This is the Targum's way of making divine presence tangible without making God anthropomorphic.
The exemptions from military service get fascinating expansions. A man who built a house but "hath not set fast its door-posts to complete it" may return home. A vineyard owner who "hath not redeemed it from the priest to make it common" is excused. And the fearful soldier? The Targum specifies he is "afraid on account of his sin"—not of the enemy. His cowardice is spiritual, not physical. Worse, if he stays, "his brethren be implicated in his sins, and their heart be broken like his." Sin is contagious on the battlefield.
The siege laws add a striking detail. Israel may besiege a city "all the seven days" but must subdue it specifically "on the Sabbath." And fruit trees must not be destroyed because "a tree on the face of the field is not as a man to be hidden before you in the siege." The Targum treats trees as witnesses that must not be silenced.