[Torat HaShem Temimah] (Polyglot Pentateuch with translations in Aramaic, Judeo-Arabic, Judeo-Persian, and commentary of Rashi), Constantinople: Eliezer Soncino, 1546

419 leaves (11 1/2 x 7 5/8 in.; 292 x 194 mm), with nineteen leaves reproduced in manuscript: (original title page replaced in manuscript, bearing substitute text, illustrated in ink and gouache, dated 1799; quires 12.1-8, 32.1-8 [partial 33.1], and final leaf also replaced in manuscript). collation: 1-13⁸, 14⁴, 15-24⁸, 25¹⁰, 26⁶, 27-32⁸, 33⁶, 1-10⁸, 11⁷, 12¹⁰, 13-20⁸=419 leaves as called for by Hacker (numerous other bibliographers call for 287 leaves in error). Four woodcut initial letters; numerous tailpieces and typographic embellishments. Browned, soiled, and stained; numerous paper tape repairs to margins, corners and some wormtracks; corners rounded; occasional marginal notes; title page with owners' notes and inkstamp, stamped also on front free endpaper and verso of final leaf; irregular and intermittent later pagination in pencil. Mottled edges. Pastiche binding incorporating fifteenth century blind panelled covers, not original to the work. Rubbed. 

Jehonatan ben Joseph Jacob [Bussata?]-his name on manuscript title page dated 1799; David Kalantarov, official head of the Samarkand Jewish community, ca. 1886- his inkstamp on manuscript title page, front flyleaf and verso of final leaf, also his signature on title.

See Hacker, "Defusei Kushta be-Meah ha-16," 143 (Hacker correctly calls for 419 leaves, as in the present copy); Vinograd, Constantinople 189 and Ya'ari, Defus ha-Ivri be-Kushta 143, each mistakenly call for 287 leaves.

The first Soncino polyglot Bible

first translation of the Hebrew Bible into Persian and the first printed translation of the Hebrew Bible into Arabic

Constantinople, as capital of the Ottoman Empire and a refuge for Jews expelled from Western Europe, supported a linguistically diverse Jewish community. Accordingly, in 1546, Eliezer Soncino of the famed Hebrew printing dynasty undertook the production of a polyglot designed specifically for Jewish readers. Unlike the Christian polyglot bibles which appeared in the sixteenth century, the text in this polyglot Pentateuch is set entirely in Hebrew characters. While Diaspora Jews were generally fluent in the vernaculars of their host nations, they often chose to commit those languages to writing using the Hebrew alphabet with which they were most adept. In fact, Soncino would produce a second polyglot edition the following year, with Judeo-Greek replacing the Judeo-Persian. On the title page of that edition Soncino stated that he printed these polyglot Bibles in order to facilitate the common Jewish practice of  Shnayim Mikra, ve-Ehad Targum (the requirement to preview and study each weekly Torah portion, twice in the original Hebrew as well as once in translation), designed to ensure familiarity with the scriptural text.

The original Hebrew text of the Pentateuch appears at the center of each page, flanked by the Judeo-Persian and Aramaic translations on the right and left, respectively. The Judeo-Arabic translation runs along the length of the upper margin and the commentary of Rashi appears at the bottom.

The Arabic translation is by Saadiah Gaon (882–942), renowned and influential leader of Babylonian Jewry, head of the yeshivah of Pumbedita, and author of Sefer ha-Emunot ve-ha-De'ot.  The Judeo-Persian translation is by Jacob ben Joseph Tavus (16th century), a Jewish scholar from Persia, of whom little is known, except that he apparently was a teacher at the Jewish academy established in Constantinople by Moses Hamon (1490-1576), physician to Sultan Suleiman. Tavus’ translation was later transliterated into Persian characters by Thomas Hyde, and thus published in the London polyglot Bible of Bishop Brian Walton (London, 1655–57).

The laudatory text of the original title page was written by Solomon ben Mazel Tov. At some time prior to 1799, however, the present copy had 19 leaves, including the title page replaced in manuscript, accomplished by a meticulous hand, reproduced even the quire signatures at the bottoms of certain pages. The replacement title page presents a beautifully hand-colored frame and incorporates the image of the menorah adorned with the text of Psalm 67, a common kabbalistic motif.