Using the same method, others sought to cover the rest of the Bible and complete the undertaking. R. Joseph di Trani of Constantinople wrote on Joshua (2 vols. 1850, 1870); R. Raphael Hiyya Pontremoli on Esther (1864); RR. aphael Isaac Meir ibn Venisti on Ruth (1882); R. Isaac Judah Abba on Isaiah (1892); NR. issim Moses Abod on Ecclesiastes (1898); and finally R. Hayyim Isaac Sciaky worked on the Song of Songs (1899). There may have been other volumes, written in the spirit of R. Culi, that are no longer extant or that were destroyed before printing. One such work was R. Isaac Perahyah's commentary on Jeremiah, lost in the 1917 fire in Salonika. The commentaries on Genesis and Exodus were the most popular. There were at least six editions of Genesis between 1730 and 1897, and eight of Exodus between 1733 and 1884. The different places of printing show the popularity of the work among the Sephardim of Turkey and the Balkans, and there was even a partial Arabic translation in North Africa. Those who did not own the expensive complete set (sometimes given as a dowry) studied it in reading groups. For a long time the Me-Am Lo'ez was the only literature for thousands of Sephardi Jewish families, and its reading was often considered a religious duty. It was so well thumbed by generation after generation that very few sets remain in existence. The Me-Am Lo'ez played a role in Sephardi culture parallel to, but wider than, that of the Yiddish Ze'enah u-Re'enah in the Ashkenazi world, its main difference being that it was not intended primarily for women. As a vast synthesis of everything that had been written in Hebrew, the Me-Am Lo'ez was directed to all - men, women, and even children.

"מעם לועז ישעיה... תורגם מדברי המפרשים עם תוספת שלי... יצחק יהודה אבא...". בלאדינו. המחבר כתב פירוש בעל אופי דומה על נביאים ראשונים, בשם "לחם יהודה", סאלוניקו תרמ"ח, ועוד. לחלק מן הטפסים שראינו צורף חיבורו "אבי הנחל", [אזמיר תרנ"ג?]. אותיות רש"י.