The other post on this topic was pretty long, so I'll toss this machshava in seperately. The gemara tells us that each parsha must be read shenayim mikra v'echad targum, even "Ataros v'Divon," the cities asked for by Reuvain and Gad, where the targum just recapitulates the text. Why does the gemara single out these city names as an example rather than "Reuvain, Shimon..." or some other list of names where the targum just repeats the text?
Perhaps the gemara’s choice of “Ataros v’Divon” sheds light on the motivation of Reuvain and Gad. It is easy to judge these shevatim in a negative light as abandoning Eretz Yisrael for the sake of their flocks. Yet, it’s possible to put a far more positive spin on things. Perhaps these shevatim did not want to abandon Eretz Yisrael, but rather wanted to extend the kedusha of Eretz Yisrael outside its defined boundaries to cover even the pasture land on the east bank. Not only would this be to their own benefit, but it would be to Moshe Rabeinu's benefit as well, as it would mean he could actually step foot in land of Eretz Yisrael. (Some read "mikneh rav" as a play on words referring to the connection of Reuvain and Gad to their Rav, their Rebbe.)
The relationship between the west bank pasture land and Eretz Yisrael proper is analogous, explains the Imrei Emes of Ger, to the relationship between targum and the text. Usually there is a clear distinction between the text itself and its targum. "Ataros v'Divon," however, serves as the paradigm of text without a different targum because it reflects Reuvain and Gad's blurring of the distinction between the sanctity between Eretz Yisrael proper, the "text" of our homeland, and the additional conquered land of Sichon and Og, the added portion, the targum.