“... apposition to the last word of verse 26 and translates verse 26 and 27 as follows: “There is no God like the God of Israel, whose Shekinah (divine presence) in heaven is for your help, and whose power is in the heaven of the heavens, the dwelling place of God, who has been since eternity, through whose word bmymrh the world was made.”—Targum Onkelos understood mittachath (from below) as a contrast to the God’s heavenly residence and accordingly interpreted umittachath zero’oth olam = “and below the world by (God’s creative) arms.” In order to avoid anthropomorphism, he then replaced the “arms of God” with “the word of God” and thus translated the final words, “Through his word the world was made.” [...] It has already been pointed out above (#2, n. b) that in the Tg. Isa. 44:24 and in the other passages just mentioned that deal with the creation of the world, that the thought of a Memra hypostasis as the mediator of the world’s creation is entirely remote. The appellative wording meimar = “word” is not only demanded by the parallel gevuretta (force), but above all by the further parallel passage in Ps 33:6, in which the targum uses milla “word” instead of mymr: By the word of Yahweh bemilla dayai, the heavens were made and by the breath of his mouth, all their hosts. ...”