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Book of Deuteronomy
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"Deuteronomy" redirects here. It is not to be confused with deuteranomaly (a type of color blindness) or deuterogamy (second marriage).
The Book of Deuteronomy (literally "second law," from Greek deuteros + nomos[1]) is the fifth book of the Christian Old Testament and of the Jewish Torah, where it is called "Devarim" (Heb. ספר דברים).
Chapters 1–30 of the book consist of three sermons or speeches delivered to the Israelites by Moses on the plains of Moab, shortly before they enter the Promised Land. The first sermon recounts the forty years of wilderness wanderings which had led to that moment, and ends with an exhortation to observe the law (or teachings), later referred to as the Law of Moses; the second reminds the Israelites of the need to follow Yahweh and the laws (or teachings) he has given them, on which their possession of the land depends; and the third offers the comfort that even should Israel prove unfaithful and so lose the land, with repentance all can be restored.[2] The final four chapters (31–34) contain the Song of Moses, the Blessing of Moses, and narratives recounting the passing of the mantle of leadership from Moses to Joshua and, finally, the death of Moses on Mount Nebo.
Presented as the words of Moses delivered before the conquest of Canaan, a broad consensus of modern scholars see its origin in traditions from Israel (the northern kingdom) brought south to the Kingdom of Judah in the wake of the Assyrian conquest of Aram (8th century BC) and then adapted to a program of nationalist reform in the time of Josiah (late 7th century BC), with the final form of the modern book emerging in the milieu of the return from the Babylonian captivity during the late 6th century BC.[3] Many scholars see the book as reflecting the economic needs and social status of the Levite caste, who are believed to have provided its authors;[4] those likely authors are collectively referred to as the Deuteronomist.
One of its most significant verses is Deuteronomy 6:4, the Shema Yisrael, which has become the definitive statement of Jewish identity: "Hear, O Israel: the LORD our God, the LORD is one." Verses 6:4–5 were also quoted by Jesus in Mark 12:28–34 as part of the Great Commandment.
Contents
1 Structure
2 Summary
2.1 Deuteronomic code
2.1.1 Laws of religious observance
2.1.2 Laws concerning officials
2.1.3 Civil law
2.1.4 Criminal law
3 Composition
3.1 Composition history
3.2 Sources
3.3 Position in the Hebrew Bible
4 Themes
4.1 Overview
4.2 Israel
4.3 God
4.4 Covenant
5 Weekly Torah portions
6 Influence on Judaism and Christianity
6.1 Judaism
6.2 Christianity
7 See also
8 References
9 Bibliography
9.1 Translations
9.2 Commentaries
9.3 General
10 External links
Structure[edit]
Patrick D. Miller in his commentary on Deuteronomy suggests that different views of the structure of the book will lead to different views on what it is about.[5] The structure is often described as a series of three speeches or sermons (chapters 1:1–4:43, 4:44–29:1, 29:2–30:20) followed by a number of short appendices[6] – Miller refers to this as the "literary" structure; alternatively, it is sometimes seen as a ring-structure with a central core (chapters 12–26, the Deuteronomic Code) and an inner and an outer frame (chapters 4–11/27–30 and 1–3/31–34)[6] – Miller calls this the covenantal substructure;[5] and finally the theological structure revealed in the theme of the exclusive worship of Yahweh established in the first of the Ten Commandments ("Thou shalt have no other god before me") and the Shema.[5]
Summary[edit]
Moses receiving the Law (top) and reading the Law to the Israelites
(The following "literary" outline of Deuteronomy is from John Van Seters;[7] it can be contrasted with Alexander Rofé's "covenantal" analysis in his Deuteronomy: Issues and Interpretation.[8])
Chapters 1–4: The journey through the wilderness from Horeb (Sinai) to Kadesh and then to Moab is recalled.
Chapters 4–11: After a second introduction at 4:44–49 the events at Mount Horeb are recalled, with the giving of the Ten Commandments. Heads of families are urged to instruct those under their care in the law, warnings are made against serving gods other than Yahweh, the land promised to Israel is praised, and the people are urged to obedience.
Chapters 12–26, the Deuteronomic code: Laws governing Israel's worship (chapters 12–16a), the appointment and regulation of community and religious leaders (16b–18), social regulation (19–25), and confession of identity and loyalty (26).
Chapters 27–28: Blessings and curses for those who keep and break the law.
Chapters 29–30: Concluding discourse on the covenant in the land of Moab, including all the laws in the Deuteronomic code (chapters 12–26) after those given at Horeb; Israel is again exhorted to obedience.
Chapters 31–34: Joshua is installed as Moses's successor, Moses delivers the law to the Levites (a priestly caste), and ascends Mount Nebo or Pisgah, where he dies and is buried by God. The narrative of these events is interrupted by two poems, the Song of Moses and the Blessing of Moses.
The final verses, Deuteronomy 34:10–12, "never again did there arise in Israel a prophet like Moses," make a claim for the authoritative Deuteronomistic view of theology and its insistence that the worship of the Hebrew God as the sole deity of Israel was the only permissible religion, having been sealed by the greatest of prophets.[9]
Deuteronomic code[edit]
Main article: Deuteronomic Code
Deuteronomy 12–26, the Deuteronomic Code, is the oldest part of the book and the core around which the rest developed.[10] It is a series of mitzvot (commands) to the Israelites regarding how they ought to conduct themselves in Canaan, the land promised by Yahweh, God of Israel. The following list organizes most of the laws into thematic groups:
Laws of religious observance[edit]
All sacrifices are to be brought and vows are to be made at a central sanctuary. (12:1–28)
The worship of Canaanite gods is forbidden and the order is given to destroy their places of worship. (12:29–31)
Native mourning practices such as deliberate disfigurement are forbidden. (14:1–2)
The procedure for tithing produce or donating its equivalent is given. (14:22–29)
A catalogue of which animals are permitted and which forbidden for consumption is given. (14:3–20)
The consumption of animals which are found dead and have not been slaughtered is prohibited. (14:21)
Sacrificed animals must be without blemish. (15:21, 17:1)
First-born male livestock must be sacrificed. (15:19–23)
The Pilgrimage Festivals of Passover, Shavuot, and Sukkot are instituted. (16:1–17)
The worship at Asherah groves and setting up of ritual pillars are forbidden. (16:21–22)
Prohibition of mixing kinds. (22:9-11)
Tzitzit are obligatory. (22:12)
Laws concerning officials[edit]
Judges are to be appointed in every city. (16:18)
Judges are to be impartial and bribery is forbidden. (16:19–20)
A central tribunal is established. (17:8–13)
Should the Israelites choose to be ruled by a King, regulations for the office are given. (17:14–20)
Regulations of the rights, and revenue, of the Levites are given. (18:1–8)
Concerning the future (unspecified) prophet. (18:9–22)
Regulations for the priesthood are given. (23:1–8)
Civil law[edit]
Debts are to be released in the seventh year. (15:1–11)
Regulations of the institution of slavery and the procedure for freeing slaves. (15:12–18)
Regulations for the treatment of foreign wives taken in war (21:10-14)
Regulations permitting taking slaves and plunder in war (20:14)
Lost property, once found, is to be restored to its owner. (22:1–4)
Marriages between women and their stepsons are forbidden. (22:30)
The camp is to be kept clean. (23:9–14)
Usury is forbidden except for foreigners. (23:19–20)
Regulations for vows and pledges are given. (23:21–23, 24:6, 24:10–13)
The procedure for tzaraath (a disfigurative condition) is given. (24:8–9)
Hired workers are to be paid fairly. (24:14–15)
Justice is to be shown towards strangers, widows, and orphans. (24:17–18)
Portions of crops are to be given to the poor. (24:19–22)
Criminal law[edit]
The rules for witnesses are given. (19:15–21)
The procedure for a bride who has been slandered is given. (22:13–21)
Various laws concerning adultery and rape are given. (22:22–29)
Kidnapping is forbidden. (24:7)
Just weights and measures are obligatory. (25:13–16)
Composition[edit]
Moses viewing the Promised Land, Deuteronomy 34:1–5 (Tissot)
Composition history[edit]
Since the evidence was first put forward by W.M.L de Wette in 1805, a broad consensus of scholars have accepted that the core of Deuteronomy was composed in Jerusalem in the 7th century BC in the context of religious reforms advanced by King Josiah (reigned 641–609 BC).[11] A broad consensus exists that sees its history in the following general terms:[3]
In the late 8th century BC both Judah and Israel were vassals of Assyria. Israel rebelled, and was destroyed c.722 BC. Refugees fleeing to Judah brought with them a number of new traditions (new to Judah, at least). One of these was that the god Yahweh, already known and worshiped in Judah, was not merely the most important of the gods, but the only god who should be served. This outlook influenced the Judahite landowning elite, who became extremely powerful in court circles after they placed the eight-year-old Josiah on the throne following the murder of his father, Amon of Judah.
By the eighteenth year of Josiah's reign, Assyrian power was in rapid decline, and a pro-independence movement gathered strength in the court. This movement expressed itself in a state theology of loyalty to Yahweh as the sole god of Israel. With Josiah's support they launched a full-scale reform of worship based on an early form of Deuteronomy 5–26, which takes the form of a covenant (i.e., treaty) between Judah and Yahweh to replace that between Judah and Assyria. This covenant was formulated as an address by Moses to the Israelites (Deut.5:1).
The next stage took place during the Babylonian captivity. The destruction of the Kingdom of Judah by Babylon in 586 BC and the end of kingship was the occasion of much reflection and theological speculation among the Deuteronomistic elite, now in exile in the city of Babylon. They explained the disaster as Yahweh's punishment of their failure to follow the law, and created a history of Israel (the books of Joshua through Kings) to illustrate this.
At the end of the Exile, when the Persians agreed that the Jews could return and rebuild the Temple in Jerusalem, chapters 1–4 and 29–30 were added and Deuteronomy was made the introductory book to this history, so that a story about a people about to enter the Promised Land became a story about a people about to return to the land. The legal sections of chapters 19–25 were expanded to meet new situations that had arisen, and chapters 31–34 were added as a new conclusion.
Sources[edit]
The prophet Isaiah, active in Jerusalem about a century before Josiah, makes no mention of the Exodus, covenants with God, or disobedience to God's laws; in contrast Isaiah's contemporary Hosea, active in the northern kingdom of Israel, makes frequent reference to the Exodus, the wilderness wanderings, a covenant, the danger of foreign gods and the need to worship Yahweh alone; this has led scholars to the view that these traditions behind Deuteronomy have a northern origin.[12] Whether the Deuteronomic code – the set of laws at chapters 12–26 which form the original core of the book – was written in Josiah's time (late 7th century) or earlier is subject to debate, but many of the individual laws are older than the collection itself.[13] The two poems at chapters 32–33 – the Song of Moses and the Blessing of Moses were probably originally independent.[12]
Position in the Hebrew Bible[edit]
Deuteronomy occupies a puzzling position in the Bible, linking the story of the Israelites' wanderings in the wilderness to the story of their history in Canaan without quite belonging totally to either. The wilderness story could end quite easily with Numbers, and the story of Joshua's conquests could exist without it, at least at the level of the plot; but in both cases there would be a thematic (theological) element missing. Scholars have given various answers to the problem. The Deuteronomistic history theory is currently the most popular (Deuteronomy was originally just the law code and covenant, written to cement the religious reforms of Josiah, and later expanded to stand as the introduction to the full history); but there is an older theory which sees Deuteronomy as belonging to Numbers, and Joshua as a sort of supplement to it. This idea still has supporters, but the mainstream understanding is that Deuteronomy, after becoming the introduction to the history, was later detached from it and included with Genesis-Exodus-Leviticus-Numbers because it already had Moses as its central character. According to this hypothesis, the death of Moses was originally the ending of Numbers, and was simply moved from there to the end of Deuteronomy.[14]
Themes[edit]
Overview[edit]
Deuteronomy stresses the uniqueness of God, the need for drastic centralisation of worship, and a concern for the position of the poor and disadvantaged.[15] Its many themes can be organised around the three poles of Israel, Israel's God, and the covenant which binds them together.
Israel[edit]
The themes of Deuteronomy in relation to Israel are election, faithfulness, obedience, and God's promise of blessings, all expressed through the covenant: "obedience is not primarily a duty imposed by one party on another, but an expression of covenantal relationship."[16] Yahweh has chosen ("elected") Israel as his special property (Deuteronomy 7:6 and elsewhere),[17] and Moses stresses to the Israelites the need for obedience to God and covenant, and the consequences of unfaithfulness and disobedience.[18] Yet the first several chapters of Deuteronomy are a long retelling of Israel's past disobedience – but also God's gracious care, leading to a long call to Israel to choose life over death and blessing over curse (chapters 7–11).
God[edit]
Deuteronomy's concept of God changed over time. The earliest 7th century layer is monolatrous, not denying the reality of other gods but enforcing the worship of Yahweh in Jerusalem alone. In the later, Exilic layers from the mid-6th century, especially chapter 4, this becomes monotheism, the idea that only one god exists.[19] God is simultaneously present in the Temple and in heaven – an important and innovative concept called "name theology."[20]
After the review of Israel's history in chapters 1 to 4, there is a restatement of the Ten Commandments in chapter 5. This arrangement of material highlights God's sovereign relationship with Israel prior to the giving of establishment of the Law.[21]
Covenant[edit]
The core of Deuteronomy is the covenant that binds Yahweh and Israel by oaths of fidelity (Yahweh and Israel each faithful to the other) and obedience (Israel obedient to Yahweh).[22] God will give Israel blessings of the land, fertility, and prosperity so long as Israel is faithful to God's teaching; disobedience will lead to curses and punishment.[23] But, according to the Deuteronomists, Israel's prime sin is lack of faith, apostasy: contrary to the first and fundamental commandment ("Thou shalt have no other gods before me") the people have entered into relations with other gods.[24]
The covenant is based on seventh-century Assyrian suzerain-vassal treaties by which the Great King (the Assyrian suzerain) regulated relationships with lesser rulers; Deuteronomy is thus making the claim that Yahweh, not the Assyrian monarch, is the Great King to whom Israel owes loyalty.[25] The terms of the treaty are that Israel holds the land from Yahweh, but Israel's tenancy of the land is conditional on keeping the covenant, which in turn necessitates tempered rule by state and village leaders who keep the covenant: "These beliefs", says Norman Gottwald, "dubbed biblical Yahwism, are widely recognised in biblical scholarship as enshrined in Deuteronomy and the Deuteronomistic History (Joshua through Kings)."[26]
Dillard and Longman in their Introduction to the Old Testament stress the living nature of the covenant between Yahweh and Israel as a nation: The people of Israel are addressed by Moses as a unity, and their allegiance to the covenant is not one of obeisance, but comes out of a pre-existing relationship between God and Israel, established with Abraham and attested to by the Exodus event, so that the laws of Deuteronomy set the nation of Israel apart, signaling the unique status of the Jewish nation.[27] The land is God's gift to Israel, and many of the laws, festivals and instructions in Deuteronomy are given in the light of Israel's occupation of the land. Dillard and Longman note that "In 131 of the 167 times the verb "give" occurs in the book, the subject of the action is Yahweh."[28] Deuteronomy makes the Torah the ultimate authority for Israel, one to which even the king is subject.[29]
Weekly Torah portions[edit]
Main article: Weekly Torah portion
Devarim, on Deuteronomy 1–3: Chiefs, scouts, Edom, Ammonites, Sihon, Og, land for two and a half tribes
Va'etchanan, on Deuteronomy 3–7: Cities of refuge, Ten Commandments, Shema, exhortation, conquest instructions
Eikev, on Deuteronomy 7–11: Obedience, taking the land, golden calf, Aaron's death, Levites’ duties
Re'eh, on Deuteronomy 11–16: Centralized worship, diet, tithes, sabbatical year, pilgrim festivals
Shofetim, on Deuteronomy 16–21: Basic societal structure for the Israelites
Ki Teitzei, on Deuteronomy 21–25: Miscellaneous laws on civil and domestic life
Ki Tavo, on Deuteronomy 26–29: First fruits, tithes, blessings and curses, exhortation
Nitzavim, on Deuteronomy 29–30: covenant, violation, choose blessing and curse
Vayelech, on Deuteronomy 31: Encouragement, reading and writing the law
Haazinu, on Deuteronomy 32: Punishment, punishment restrained, parting words
V'Zot HaBerachah, on Deuteronomy 33–34: Farewell blessing and death of Moses
Influence on Judaism and Christianity[edit]
Judaism[edit]
The Book of Deuteronomy, Debarim. Hebrew with translation in Judo-Arabic, transcribed in Hebrew letters. From Livorno, 1894 CE. Moroccan Jewish Museum, Casablanca
Deuteronomy 6:4–5: "Hear, O Israel (shema Yisra'el), the LORD is our God, the LORD is one!" has become the basic credo of Judaism, the Shema Yisrael, and its twice-daily recitation is a mitzvah (religious commandment). It continues, "Thou shalt love the LORD thy God with all thy heart and all thy soul and all thy might"; it has therefore also become identified with the central Jewish concept of the love of God, and the rewards that come as a consequence.
Christianity[edit]
Main article: Christian views on the Old Covenant
In the Gospel of Matthew, Jesus cited Deuteronomy 6:5 as a Great Commandment. The earliest Christian authors interpreted Deuteronomy's prophecy of the restoration of Israel as having been fulfilled (or superseded) in Jesus Christ and the establishment of the Christian Church (Luke 1–2, Acts 2–5), and Jesus was interpreted to be the "one (i.e., prophet) like me" predicted by Moses in Deuteronomy 18:15 (Acts 3:22–23). While the exact position of Paul the Apostle and Judaism is still debated, a common view is that in place of the elaborate code of laws (mitzvah) set out in Deuteronomy, Paul the Apostle, drawing on Deuteronomy 30:11–14, claimed that the keeping of the Mosaic covenant was superseded by faith in Jesus and the gospel (the New Covenant).[30]
See also[edit]
613 commandments
Documentary hypothesis
Hebrew Bible
Kashrut
Mosaic authorship
Old Deuteronomy
Papyrus Rylands 458 – the oldest Greek manuscript of Deuteronomy
References[edit]
Jump up ^ "Deuteronomy" Dictionary.com.
Jump up ^ Phillips, pp.1–2
^ Jump up to: a b Rogerson, pp.153–154
Jump up ^ Sommer, Benjamin D. (June 30, 2015). Revelation and Authority: Sinai in Jewish Scripture and Tradition. Anchor Yale Bible Reference Library. p. 18.
^ Jump up to: a b c Miller, p.10
^ Jump up to: a b Christensen, p.211
Jump up ^ Van Seters, pp.15–17
Jump up ^ Rofé, pp.1–4
Jump up ^ Tigay, pp.137ff.
Jump up ^ Van Seters, p.16
Jump up ^ Rofé, pp.4–5
^ Jump up to: a b Van Seters, p.17
Jump up ^ Knight, p.66
Jump up ^ Bandstra, pp.190–191
Jump up ^ McConville
Jump up ^ Block, p.172
Jump up ^ McKenzie, p.266
Jump up ^ Bultman, p.135
Jump up ^ Romer (1994), p.200-201
Jump up ^ McKenzie, p.265
Jump up ^ Thompson, Deuteronomy, 112.
Jump up ^ Breuggemann, p.53
Jump up ^ Laffey, p.337
Jump up ^ Phillips, p.8
Jump up ^ Vogt, p.28
Jump up ^ Gottwald
Jump up ^ Dillard & Longman, p.102.
Jump up ^ Dillard & Longman, p.104.
Jump up ^ Vogt, p.31
Jump up ^ McConville, p.24
Bibliography[edit]
Translations[edit]
Deuteronomy in NIV
Commentaries[edit]
Craigie, Peter C (1976). The Book of Deuteronomy. Eerdmans. ISBN 9780802825247.
Miller, Patrick D (1990). Deuteronomy. Cambridge University Press. ISBN 9780664237370.
Phillips, Anthony (1973). Deuteronomy. Westminster John Knox Press. ISBN 9780521097727.
Plaut, W. Gunther (1981). The Torah: A Modern Commentary. ISBN 0-8074-0055-6
Avigdor Miller (2001). Fortunate Nation: Comments and notes on DVARIM.
General[edit]
Ausloos, Hans, The Deuteronomist’s History: The Role of the Deuteronomist in Historical-Critical Research into Genesis–Numbers (Old Testament Studies, 67), Leiden – Boston: Brill, 2015.
Bandstra, Barry L (2004). Reading the Old Testament: an introduction to the Hebrew Bible. Wadsworth. ISBN 9780495391050.
Block, Daniel I (2005). "Deuteronomy". In Kevin J. Vanhoozer. Dictionary for Theological Interpretation of the Bible. Baker Academic.
Braulik, G (1998). The Theology of Deuteronomy: Collected Essays of Georg Braulik. D&F Scott Publishing. ISBN 9780941037303.
Brueggemann, Walter (2002). Reverberations of Faith: A Theological Handbook of Old Testament themes. Westminster John Knox. ISBN 9780664222314.
Bultman, Christoph (2001). "Deuteronomy". In John Barton; John Muddiman. Oxford Bible Commentary. Oxford University Press. ISBN 9780198755005.
Christensen, Duane L (1991). "Deuteronomy". In Watson E. Mills; Roger Aubrey Bullard. Mercer Dictionary of the Bible. Mercer University Press. ISBN 9780865543737.
Clements, Ronald (1968). God's Chosen People: A Theological Interpretation of the Book of Deuteronomy. In series, Religious Book Club, 182. London: S.C.M. Press.
Gottwald, Norman, review of Stephen L. Cook, The Social Roots of Biblical Yahwism, Society of Biblical Literature, 2004
Knight, Douglas A (1995). "Deuteronomy and the Deuteronomists". In James Luther Mays; David L. Petersen; Kent Harold Richards. Old Testament Interpretation. T&T Clark. ISBN 9780567292896.
Laffey, Alice L (2007). "Deuteronomistic Theology". In Orlando O. Espín; James B. Nickoloff. An Introductory Dictionary of Theology and Religious Studies. Liturgical Press. ISBN 9780814658567.
Markl, Dominik (2013). "Moses' Praise and Blame – Israel's Honour and Shame: Rhetorical Devices in the Ethical Foundations of Deuteronomy". Verbum et Ecclesia. Verbum et Ecclesia. 34. 34. doi:10.4102/ve.v34i2.861.
Mendenhall, George E (September 1, 1954). Covenant Forms in Israelite Tradition. Biblical Archeology 3/17.
McConville, J.G (2002). "Deuteronomy". In T. Desmond Alexander; David W. Baker. Dictionary of the Old Testament: The Pentateuch (PDF). Eisenbrauns. Archived from the original (PDF) on 2008-04-13. Retrieved 2007-11-02.
McKenzie, Steven L (1995). "Postscript". In Linda S. Schearing; Steven L McKenzie. Those Elusive Deuteronomists: The Phenomenon of Pan-Deuteronomism. T&T Clark. ISBN 9780567563361.
Richter, Sandra L (2002). The Deuteronomistic History and the Name Theology. Walter de Gruyter. ISBN 9783110173765.
Rofé, Alexander (2002). Deuteronomy: Issues and Interpretation. T&T Clark. ISBN 9780567087546.
Rogerson, John W (2003). "Deuteronomy". In James D. G. Dunn; John William Rogerson. Eerdmans Commentary on the Bible. Eerdmans. ISBN 9780802837110.
Romer, Thomas (2000). "Deuteronomy In Search of Origins". In Gary N. Knoppers; J. Gordon McConville. Reconsidering Israel and Judah: Recent Studies on the Deuteronomistic History. Eisenbrauns. ISBN 9781575060378.
Romer, Thomas (1994). "The Book of Deuteronomy". In Steven L. McKenzie; Matt Patrick Graham. The history of Israel's Traditions: The Heritage of Martin Noth. Sheffield Academic Press. ISBN 9780567230355.
Tigay, Jeffrey (1996). "The Significance of the End of Deuteronomy". In Michael V. Fox; et al. Texts, Temples, and Traditions: A Tribute to Menahem Haran. Eisenbrauns. ISBN 9781575060033.
Van Seters, John (1998). "The Pentateuch". In Steven L. McKenzie; Matt Patrick Graham. The Hebrew Bible today: an introduction to critical issues. Westminster John Knox Press. ISBN 9780664256524.
Vogt, Peter T (2006). Deuteronomic Theology and the Significance of Torah: a reappraisal. Eisenbrauns. ISBN 9781575061078.
External links[edit]
Wikisource has original text related to this article:
Deuteronomy (Bible)
Wikiquote has quotations related to: Book of Deuteronomy
Deuteronomy - Mikraot Gedolot Haketer - online edition, Menachem Cohen, Bar Ilan University (Hebrew)
Deuteronomy at Bible Gateway
Paterson, James Alexander (1911). "Deuteronomy". Encyclopædia Britannica (11th ed.).
Jastrow, Morris (1905). "Deuteronomy". New International Encyclopedia.
Jewish translations:
Deuteronomy at Mechon-Mamre (modified Jewish Publication Society translation)
Deuteronomy (The Living Torah) Rabbi Aryeh Kaplan's translation and commentary at Ort.org
Devarim – Deuteronomy (Judaica Press) translation [with Rashi's commentary] at Chabad.org
דְּבָרִים Devarim – Deuteronomy (Hebrew – English at Mechon-Mamre.org)
Christian translations:
Online Bible at GospelHall.org (King James Version)
oremus Bible Browser (New Revised Standard Version)
oremus Bible Browser (Anglicized New Revised Standard Version)
Deuteronomy at Wikisource (Authorized King James Version)
Deuteronomy public domain audiobook at LibriVox Various versions
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Susan Banks
From Wikipedia, the free encyclopedia
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Susan Banks
Eileen Davidson as Susan Banks
Days of Our Lives character
Portrayed by
Eileen Davidson (1996–98, 2014–17)
Brynn Thayer (2011)
Stacy Haiduk (2018–)
Duration
1996–98
2011
2014
2017–
First appearance
November 4, 1996 (1996-11-04)
Created by
James E. Reilly
Introduced by
Ken Corday and Tom Langan (1996)
Ken Corday, Lisa de Cazotte and Greg Meng (2014)
Ken Corday, Albert Alarr and Greg Meng (2017–18)
Classification
Present; regular
Profile
Other names
Susan Delilah Banks
Kristen Blake
Susan Crumb
showFamily
Siblings
Sister Mary Moira Banks
Thomas Banks
Penelope Kent
Spouse
John Black (1997)
Edmund Crumb (1998–?)
Sons
EJ DiMera
Grandchildren
Johnny DiMera
Sydney DiMera
Susan Banks is a fictional character on NBC's daytime drama Days of Our Lives. She was played by Eileen Davidson from November 4, 1996 to April 8, 1998, and again in 2014 and 2017. Susan is the eccentric mother of Elvis "EJ" DiMera, and once acted as Kristen Blake's doppelganger. In November 2011, it was announced that Brynn Thayer would take over the role of Susan, since Davidson was committed to The Young and the Restless. Thayer made her brief one-off appearance as Susan on December 7, 2011.[1]
In January 2014, it was announced that Davidson would be returning to Days for a three-month story arc after having departed with the show in November 2013.[2] In late September 2014, it was announced that Davidson would reprise her role as Susan Banks; her first time portraying the character in 16 years. Davidson returned to the role once again on November 2, 2017. She reprised the role of Susan's sister, Sister Mary Moira on November 21, 2017. Stacy Haiduk debuted as Susan on August 21, 2018.
Contents
1 Casting
2 Development
3 Storylines
3.1 1996–98
3.2 2011
3.3 2014
3.4 2017–
4 Reception
5 References
6 External links
Casting[edit]
The decision to create a storyline in which Stefano hires a doppelganger to impersonate Kristen Blake demanded that the Days producers cast an actress who resembled Davidson. Actress, Brenda Epperson was considered for the role, an actress Davidson suggested to replace her in her role as Ashley Abbott on The Young and the Restless, due to their uncanny resemblance. Instead of casting Epperson, or any actress for that matter, Davidson suggested that she play both roles: Kristen and her alter. The show ultimately agreed.[3]
On rehearsing, Davidson related: “I had a tape recorder and I would read the scene and turn it off when the character I was supposed to be talked. I ran lines that way. The major way that I knew it was working was because the crew was laughing, and I was laughing, we were cracking up all the time.”[4]
Due to the sixteen-hour work days (including Saturdays) Davidson spent on the Days set led to her developing digestive problems and insomnia. "They worked me to death. I was at the end of my contract, I was going to leave after the first year I played Susan. And they asked me to stay an additional year to finish off the storyline, so I did."[5][4]
The gruel from playing upwards of five characters led to Davidson’s departure from the show. Post-Days, head writer James E. Reilly called Davidson personally to apologize for working her ‘into the ground.’ He told her that he couldn't help it; he felt inspired by her. “That’s OK. You know I volunteered to play both characters!” Davidson responded.[3]
In 2011, Days was unable to obtain Davidson, who was working on The Young and the Restless at the time, to reprise the role of Susan. A recast was made with actress Brynn Thayer filling in. Thayer was asked to research the character by watching old clips of Davidson as Susan on YouTube. The show decided to show only the back of Thayer’s head as Susan, who takes a phone call from Salem.[6]
Per Davidson’s agreement in 2012 to return to the soap, a stipulation was included in her contract: Lisa Williams, who acted as her double in her mid-90s Days stint, would be re-hired if need be. Davidson returned to the soap under the assumption that she would be portraying Susan Banks, with just a little bit of Kristen DiMera.[7] Ultimately, Banks would never reappear. However, in September 2013, a tribute of sorts was made to the late James E. Reilly when Kristen, who needs to go undercover, uses Susan’s teeth as a disguise.[8] Davidson had taken Susan’s teeth with her before leaving the soap in 1998.[9]
Prior to her 2014 return, Davidson was alerted that her storyline would include Susan Banks. "They told me, but they also knew that I was up for it." Lisa Williams returned as Davidson's double.[10] Davidson reprised her role in November 2017.[11]
In 2017, head writer Ron Carlivati discussed the decision behind having Susan Banks being responsible for Will Horton's disappearance and resurrection, stating: "When we went to explore who might have a motivation to initiate Will's disappearance or Will's death, Susan came to mind, and we came up with a story that would require [Eileen Davidson] involved." Carlivati admitted his reluctance to this decision, due to Davidson's commitment to The Young and the Restless, even considering a recast for the role, however, deemed that "trickier".[12] Davidson announced that her scenes became a collaborative effort as Carlivati was unfamiliar with Susan and was relying on others to fill him in – "But who better than, you know, the person that played her? [...] [Ron] was very open to hearing my input, and when I thought that it was maybe too broad, he would let me change it or cut it or whatever I needed to do. It’s easy to write Susan broad, and it's easy to play her broad. So it's always, like, trying to pull it back, but also showing the flavor of her personality."[13]
On August 17, 2018, it was announced that Stacy Haiduk had been cast as Susan; she made her first appearance as Susan on August 21, 2018.[14]
Development[edit]
While James E. Reilly created the character, Davidson was the driving force behind the character’s personality. “Susan was supposed to be insecure from a small town, not very worldly, basically kind of ignorant. She had an innocence. I based a lot of it on innocence, not necessarily ignorance. But she was very intelligent in a certain way. She was good at getting what she wanted.” Davidson would have a lot of input into all of the characters she portrayed, including wardrobe and hairstyles. Reilly added Susan's obsession with Elvis Presley.[15]
On Susan’s voice, Davidson states: "For the voice, I just went up a couple of octaves and threw in a Southern accent. It was easy." Besides the characters Kristen and Susan Banks, Davidson would go on to play an assortment of Susan's family members: Sister Mary Moira (a nun), Thomas Banks, and Penelope Kent.[16]
Storylines[edit]
1996–98[edit]
In August 1996, Kristen is hospitalized after an explosion kills her mother and she miscarries her child.[17][18] Stefano soon reappears in Salem and hires Kristen's lookalike Susan Banks to carry a child that Kristen would raise as her and John's. With the help of her father and Peter, Kristen fakes her pregnancy. When Susan goes into labor, Kristen disguised as a nurse is forced to watch as John marries Susan, believing she is really Kristen. Kristen gets custody of the child long enough to name him John Black, Jr. and Susan soon returns to claim her child and husband. Kristen enlists Vivian Alamain (Louise Sorel) and Ivan in keeping Susan locked in a secret room but Marlena puts the pieces together and Kristen is forced to lock her away.[19][20] When Susan discovers the truth, sick of Kristen's manipulations she locks Kristen inside the room and attempts to marry John until Laura Horton (Jamie Lyn Bauer) confronts her at the wedding. After being rejected by John due to her scheming, Kristen's failed attempt to kill Marlena lands her in jail. After being released on bail, she attempts suicide after hearing about John and Marlena's engagement. She then reveals Marlena's presumed dead husband, Roman Brady (now Josh Taylor); John and Kristen then pretend to marry to keep Roman from becoming suspicious.[21] When John and Stefano ruin her attempt to get back Susan's son, Elvis (a.k.a. John, Jr.), she reveals that Roman and Marlena have been seeing one another.[19][22]
Kristen's attempt to force Susan into giving the child back ends with the death of Susan's identical sister, Penelope Kent. Fearing she'll be charged with murder, Kristen pretends to be Susan and is forced to marry Susan's boyfriend, Edmund Crumb (Adam Caine).[23] In the meantime, "Susan" and Edmund go on a honeymoon and Laura is arrested for Kristen's murder.[19] Edmund admits to Kristen's "murder" and they soon run into the real Susan who explains that Kristen sold her into a harem; it is then revealed that the dead person was Susan's other sibling, Penelope Kent. To get revenge against Kristen, Susan exchanges her freedom for Kristen to be sold to the harem.[24][25]
2011[edit]
In December 2011, Bo (Peter Reckell) and Hope (Kristian Alfonso) come across an ornament owned by Alice Horton. Tucked inside it they find a letter written by Susan asking Alice for help with Elvis who was sick and needed a doctor. The letter is to be extended to Stefano. Bo finds Susan's phone number in England and Hope decides to call her. Hope inquires as to the significance of the letter to Susan (Brynn Thayer) who becomes nervous that Elvis is in trouble. Susan inadvertently reveals that Alice helped Elvis, and Stefano visited her after Elvis was better. Realizing that she's said too much, Susan pretends that the phone line has a bad connection and hangs up.[26]
2014[edit]
Susan turns up on the DiMera Mansion doorstep. She's come to visit EJ. She's had a premonition that he's in grave danger. She attempts to convince him to return to England with her. Susan also doesn't think that Sami (Alison Sweeney) is the right woman for him to be with; she sees her as nothing but trouble. She reveals why she allowed Stefano, who she says is evil, to raise him: she and Edmund couldn't provide the life that he could. Susan refers to EJ as her "first born," suggesting that she's had more children after him.
Susan is left alone in the mansion and decides to pay John a visit in the hospital. She goes to open the door to leave and is greeted by Kristen who is standing there. The two trade barbs; Susan rushes out after Kristen gets Stefano on the phone. Susan visits an unconscious John in the hospital. She talks about their almost wedding and before going, leaves a photo from the nuptials.
2017–[edit]
The hunt for Will Horton (Chandler Massey) leads Sami, John and Marlena to a house in Memphis occupied by Roger (John Enos III), an Elvis impersonator, and Susan Banks. While toting a rifle and standing in a bedroom whose walls are adorned with the initials "EJ", Susan reveals that she paid Dr. Wilhelm Rolf to revive Will as part of a revenge plot against Sami. Susan holds Sami responsible for EJ's death; it's caused her to spiral out of control as well as ended her marriage to Edmund. Susan is adamant that Rolf's revival didn’t work. However, Will, identifying himself as EJ, is found alive and working in a bar in Memphis. Friends and family try desperately to convince him that he's been brainwashed by his "mother" Susan and to return to Salem. When Roger confirms that Susan isn't Will's biological mother, Susan suffers a mental breakdown and is hospitalized. Will decides to return to Salem to learn about his former life. Will keeps tabs on Susan's progress through Roger, learning that she's been institutionalized and that on New Year's Eve she's suffered a relapse after receiving a visitor in her hospital room.
Months later, a recovered Susan (Stacy Haiduk) arrives back in Salem on Will's doorstep to make amends. She also turns up at Marlena's bachelorette party and manages to invite herself to Marlena and John Black's upcoming wedding. Susan mentions to Marlena that she was visited by Kristen, who is very much alive, in the hospital. Marlena convinces Susan that Kristen is dead and that she was probably just hallucinating from the drugs that the hospital had administrated. Kristen (Haiduk) catches Susan alone and forces her at knife-point to switch places with her so she can attend the wedding undetected.
Reception[edit]
Davidson's performance earned her her first Daytime Emmy Award nomination in the category of Outstanding Lead Actress in a Drama Series in 1998.[27]
References[edit]
Jump up ^ "Brynn Thayer To DAYS!". Soap Opera Digest. Soapoperadigest.com. 2012-11-18. Retrieved September 21, 2014.
Jump up ^ Logan, Michael (January 28, 2014). "Exclusive: Eileen Davidson Returns to Days of Our Lives". TV Guide. Retrieved January 28, 2014.
^ Jump up to: a b Fairman, Michael (2012-10-18). "The Eileen Davidson Interview – Days of our Lives". Michael Fairman On-Air-On-Soaps. Retrieved September 25, 2014.
^ Jump up to: a b Adams 2011, p. 76.
Jump up ^ Lipton, Michael A. (1997-08-11). "Daze of Their Lives". People Magazine. People.com. Retrieved September 25, 2014.
Jump up ^ "Comings and Goings". Soap Opera Digest. American Media, Inc. 36 (50): pg.5. December 13, 2011.
Jump up ^ "One and Done". Soap Opera Digest. American Media, Inc. 38 (34): pg.28. August 26, 2013.
Jump up ^ Logan, Michael (2013). "Exclusive: Eileen Davidson Talks About Her Shocking Departure From Days of Our Lives". TV Guide. Tvguide.com. Retrieved September 25, 2014.
Jump up ^ Logan, Michael (2012). "Hot Scoop on Eileen Davidson's Return to Days of Our Lives". TV Guide. Tvguide.com. Retrieved September 25, 2014.
Jump up ^ Sloane, Waldron, Stephanie, Robert (September 29, 2014). "New Beginnings". Soap Opera Digest. American Media, Inc. 39 (39): pg.35.
Jump up ^ Logan, Michael (October 27, 2017). "Eileen Davidson Dishes on Her 'Funny and Tragic' Return to Days of Our Lives". TV Insider. United States: CBS Interactive. Retrieved October 27, 2017.
Jump up ^ "Comings and Goings". Soap Opera Digest. American Media, Inc. 42 (45). November 6, 2017.
Jump up ^ Waldron, Robert (November 13, 2017). "ICYMI: Eileen Davidson Interview". Soap Opera Digest. United States: Soap Opera Digest. Retrieved November 21, 2017.
Jump up ^ SOD (August 17, 2018). "Stacy Haiduk Joins DAYS as Susan — What About Kristen?". Soap Opera Digest. United States: American Media, Inc. Odyssey Magazine Publishing Group Inc. Retrieved August 17, 2018.
Jump up ^ Adams 2011, p. 74.
Jump up ^ Adams 2011, pp. 73-74.
Jump up ^ "Yearly Update for 1996". Sony Pictures Television. Daysofourlives.com. 1996. Archived from the original on November 11, 2011. Retrieved July 12, 2012.
Jump up ^ "Famous Plots: Kristen Blake DiMera". Sony Pictures Television. Daysofourlives.com. October 11, 2012. p. 4. Archived from the original on January 21, 2013. Retrieved October 12, 2012.
^ Jump up to: a b c "Yearly Update for 1997". Sony Pictures Television. Daysofourlives.com. 1997. Archived from the original on November 11, 2011. Retrieved July 12, 2012.
Jump up ^ "Famous Plots: Kristen Blake DiMera". Sony Pictures Television. Daysofourlives.com. October 11, 2012. p. 5. Archived from the original on January 21, 2013. Retrieved October 12, 2012.
Jump up ^ "Famous Plots: Kristen Blake DiMera". Sony Pictures Television. Daysofourlives.com. October 11, 2012. p. 6. Archived from the original on January 21, 2013. Retrieved October 12, 2012.
Jump up ^ "Famous Plots: Kristen Blake DiMera". Sony Pictures Television. Daysofourlives.com. October 11, 2012. p. 7. Archived from the original on January 21, 2013. Retrieved October 12, 2012.
Jump up ^ "Famous Plots: Kristen Blake DiMera". Sony Pictures Television. Daysofourlives.com. October 11, 2012. p. 8. Archived from the original on January 21, 2013. Retrieved October 12, 2012.
Jump up ^ "Yearly Update for 1998". Sony Pictures Television. Daysofourlives.com. 1998. Archived from the original on November 11, 2011. Retrieved July 5, 2012.
Jump up ^ "Famous Plots: Kristen Blake DiMera". Sony Pictures Television. Daysofourlives.com. October 11, 2012. p. 9. Archived from the original on January 20, 2013. Retrieved October 12, 2012.
Jump up ^ "Cough Up That Hairball". Soaps.com. 2011-12-07. Retrieved September 21, 2014.
Jump up ^ "Event: Soap Opera Digest Awards (1998)". Internet Movie Database. February 26, 1998.
Bibliography
Adams, Alina (2011). Soap Opera 451: A Time Capsule of Daytime Drama's Greatest Moments. Alina Adams Media. ASIN B005NSDZYC.
External links[edit]
Susan Banks at soapcentral.com
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Jalebi
From Wikipedia, the free encyclopedia
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"Jilebi" redirects here. For the 2015 film, see Jilebi (2015 film). For the 2017 film, see Jilebi (2017 film).
Jalebi
Jalebis as served in India
Alternative names
Jilbi, Jilipi, Jhilapi, Jilapi (Odia and Bengali), Zelapi, Jilapir Pakistan, Jilebi (India), Jilabi (Marathi), Jilawii, Zelepi (Assamese), Zilafi (Sylheti), Zoolbia (Middle East), Zalobai (Pashto), Jeri (Nepal), Z'labia (Tunisia), Mushabakh (Ethiopia), Pani Walalu (Sri Lanka)
Course
Dessert
Region or state
South Asia, West Asia, North Africa, East Africa
Serving temperature
Hot or cold
Main ingredients
Maida flour, saffron, ghee, sugar
Variations
Jahangiri or Imarti
Cookbook: Jalebi Media: Jalebi
Play media
Jalebi being prepared in a roadside shop in Bangalore, India.
Jalebi, also known as zulbia and zalabia, is a sweet popular food in some parts of South Asia, West Asia, North Africa, and East Africa. It is made by deep-frying maida flour (plain flour or all-purpose flour) batter in pretzel or circular shapes, which are then soaked in sugar syrup. They are particularly popular in Iran and in the Indian subcontinent.
This dessert can be served warm or cold. They have a somewhat chewy texture with a crystallized sugary exterior coating. Citric acid or lime juice is sometimes added to the syrup, as well as rose water. Jalebi is eaten with curd or rabri (North India) along with optional other flavours such as kewra (scented water).
This dish is not to be confused with similar sweets and variants like imarti and chhena jalebi.
Contents
[hide]
1 Names
2 History
3 Geographic distribution
3.1 Zlebia (Maghreb)
3.2 Zalābiya
3.3 Pani Walalu (Sri Lanka)
4 In popular culture
5 See also
6 References
Names[edit]
Kerala Jalebi.
Names for the dish include Hindi: जलेबी; Nepali: जेरी (Jeri), Sanskrit: सुधा-कुण्डलिका, Marathi: जिलबी Bengali: জিলাপি; Assamese: জেলেপী (zelepi); Gujarati: જલેબી; Kannada: ಜಿಲೇಬಿ; Malayalam: ജിലേബി; Odia: ଝିଲାପି; Punjabi: ਜਲੇਬੀ; Tamil: ஜிலேபி; Telugu: జిలేబి; Sinhala: පැණි වළලු; Sylheti ꠎꠤꠟꠣꠚꠤ Zilafi; Sindhi: جلیبی; Urdu: جلیبی; Azerbaijani: zülbiyə (South Azerbaijani: زۆلبیه); Pashto: ځلوبۍ źəlobəi; Persian: زولبیا zolbia; Lurish: زلهیبی zuleybi; Arabic: zalābiyah or zalebi; Somali: Mushabbak, Egyptian Arabic: مِشَبٍك Meshabek, Tunisian Arabic: Zlebia); Tagalog: Jalebie; Harari language: ሙሻበኽ Mushabakh.
History[edit]
Jalebi batter being dropped in hot oil in Howrah, West Bengal, India.
Jalebi is believed to be derived from a similar dish of West Asia. According to Hobson-Jobson, the word jalebi is derived from the Arabic word zulabiya or the Persian zolbiya, the name for a similar dish.[1] In Christian communities in West Asia, it is served on the Feast of the Theophany (Epiphany), often with dry sugar and cinnamon or confectioners sugar. In Iran, where it is known as zolbiya, the sweet was traditionally given to the poor during Ramadan. A 10th century cookbook gives several recipes for zulubiya. There are several 13th century recipes of the sweet, the most accepted being mentioned in a cookbook by Muhammad bin Hasan al-Baghdadi.[2]
The dish was brought to Medieval India by Persian-speaking Turkic invaders.[3] In 15th century India, jalebi was known as Kundalika or Jalavallika.[4]:262 Priyamkarnrpakatha, a work by the Jain author Jinasura, composed around 1450 CE, mentions jalebi in the context of a dinner held by a rich merchant.[2][4]:37 Gunyagunabodhini, another Sanskrit work dating before 1600 CE, lists the ingredients and recipe of the dish; these are identical to the ones used to prepare the modern jalebi.[5]
Ernest A Hamwi, a Syrian immigrant to the United States, is believed to have used the Persian version zalabia as an early ice cream cone.[2]:404
Geographic distribution[edit]
In Iran it is known as zolbia (زولبیا) in Persian and in addition to being sweetened with honey and sugar is also flavoured with saffron and rose water.
In the Indian subcontinent, it is known as "Jalebi" in Hindustani and served with sweetened condensed milk dish, rabri or eaten with kachori and vegetable curry in the northern part of the Indian subcontinent.
In the Levant and other Middle Eastern countries, it is known as "zalabia" (زلابية) (sometimes spelt "zalabiya").[6][user-generated source?] In the Maldives, it is known by the name "zilēbi".
This sweet is called "jeri" in Nepal, a word derived from Jangiri and the Mughal Emperor Jahangir.[7]
In Algeria, Libya and Tunisia, this sweet is known as zlebia or zlabia.
Zlebia (Maghreb)[edit]
Zlebia or zlabia (Maghrebi Arabic: زلابية) is a type of pastry eaten in parts of Northwest Africa, such as Algeria, Tunisia and Libya.
Natural ingredients include flour, yeast, yoghurt, and sugar or honey. This is then mixed with water and commonly two seeds of cardamom (oil for the crackling).
Zalābiya[edit]
Zalābiya are fried dough foods, including types similar to straight doughnuts. These are found in and around Iran and the Arab countries of Yemen, Egypt,[8] Syria, Lebanon, Iraq, Comoros and Algeria, as well as the rest of the Levant. They are made by a zalbāni. Zalābiya are made from a batter composed of eggs, flour and milk, and then cooked in oil.
Zalābiya mushabbaka are latticed fritters made in discs, balls and squares. They are dipped in clarified honey perfumed with rose water, musk and camphor. A recipe from a caliph's kitchen suggests milk, clarified butter, sugar and pepper to be added.[This quote needs a citation]
Zalābiya funiyya is a "sponge cake" version cooked in a special round pot on a trivet and cooked in a tannur.[9] They are often stick shaped. They are eaten year-round, including in expatriate communities such as in France, although they are especially popular during Ramadan celebrations.[10][unreliable source?]
Pani Walalu (Sri Lanka)[edit]
Pani Walalu or "Undu Walalu" is a traditional sweet of Sri Lanka prepared by frying a type of doughnut, made by using undu flour and rice flour and soaking in kithul treacle.
Jilapi in Bangladesh, generally consumed as a sweetmeat, happens to be one of the popular starters in different parties.
Zulbiā and bāmieh in Iran
Jalebi dipped in rabri
In popular culture[edit]
Mallika Sherawat (as Kamini[11][user-generated source?]) played item song, "Jalebi bai" in the Hindi movie Double Dhamaal.
Dhara Ghee used jalebi in advertisement.
Four Tet named a song from his 2013 record Beautiful Rewind "Parallel Jalebi".
The 2015 Bollywood film Phantom had popular song named "Afghan Jalebi".
In the 2016 film Lion, jalebi is used as a plot device to evoke a childhood memory.
See also[edit]
Food portal
Bamiyeh
Tulumba
Awwamaat
Churro
Duros
Funnel cake
List of deep fried foods
List of fried dough foods
List of doughnut varieties
List of Indian sweets and desserts
List of African dishes
References[edit]
Jump up ^ Hobson-Jobson, s.v. "JELAUBEE"
^ Jump up to: a b c Alan Davidson (21 August 2014). The Oxford Companion to Food. Oxford University Press. pp. 424–425. ISBN 978-0-19-967733-7.
Jump up ^ Michael Krondl (1 June 2014). The Donut: History, Recipes, and Lore from Boston to Berlin. Chicago Review Press. p. 7. ISBN 978-1-61374-673-8.
^ Jump up to: a b Anil Kishore Sinha (2000). Anthropology Of Sweetmeats. Gyan Publishing House. ISBN 978-81-212-0665-5.
Jump up ^ Dileep Padgaonkar (15 March 2010). "Journey of the jalebi". The Times of India. Retrieved 2014-08-25.
Jump up ^ "Lebanese and Syrian Christmas Crullers (Zalabiya, Awwamaat)". Foodgeeks. Retrieved 13 March 2018.
Jump up ^ "Jalebi khani hai?". The Times of India. 7 January 2009.
Jump up ^ Maya Shatzmiller (1993). Labour in the medieval Islamic world. BRILL. p. 110. ISBN 978-90-04-09896-1.
Jump up ^ Translated by Nawal Nasrallah Annals of the caliphs' kitchens: Ibn Sayyār al-Warrāq's tenth-century Baghdadi cookbook Volume 70 of Islamic history and civilization Edition illustrated 2007 ISBN 978-90-04-15867-2. 867 pages BRILL page 413-417
Jump up ^ Hadi Yahmid French Ramadan About Solidarity IslamOnline
Jump up ^ "Double Dhamaal". IMDb. Retrieved 15 November 2013.
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values: portal navigation p-wikibase-otherprojects p-wikibase-otherprojects-label

values: زلابية – Arabic

values:
interlanguage-link interwiki-ar
display: none;

values:
https://az.wikipedia.org/wiki/Jalebi
Jalebi – Azerbaijani
az
az
interlanguage-link-target

values:
interlanguage-link interwiki-az
display: none;

values: জিলাপি – Bangla

values:
interlanguage-link interwiki-bh
display: none;

values:
https://ca.wikipedia.org/wiki/Zlabia
Zlabia – Catalan
ca
ca
interlanguage-link-target

values:
interlanguage-link interwiki-ca
display: none;

values:
https://es.wikipedia.org/wiki/Yalebi
Yalebi – Spanish
es
es
interlanguage-link-target

values:
interlanguage-link interwiki-es
display: none;

values: زولبیا – Persian

values:
interlanguage-link interwiki-fa
display: none;

values:
https://hif.wikipedia.org/wiki/Jalebi
Jalebi – Fiji Hindi
hif
hif
interlanguage-link-target

values:
interlanguage-link interwiki-hif
display: none;

values:
https://fr.wikipedia.org/wiki/Zlabia
Zlabia – French
fr
fr
interlanguage-link-target

values:
interlanguage-link interwiki-fr
display: none;

values:
interlanguage-link interwiki-ko
display: none;

values:
interlanguage-link interwiki-hy
display: none;

values: जलेबी – Hindi

values:
https://it.wikipedia.org/wiki/Jalebi
Jalebi – Italian
it
it
interlanguage-link-target

values:
interlanguage-link interwiki-it
display: none;

values: זאלאביה – Hebrew

values:
interlanguage-link interwiki-he
display: none;

values: ಜಿಲೇಬಿ – Kannada

values:
interlanguage-link interwiki-mai
display: none;

values:
interlanguage-link interwiki-mr
display: none;

values: ဂျလေဘီ – Burmese

values:
interlanguage-link interwiki-my
display: none;

values:
interlanguage-link interwiki-ne
display: none;

values:
interlanguage-link interwiki-ja
display: none;

values: ଜିଲାପି – Odia

values:
interlanguage-link interwiki-pnb
display: none;

values:
https://pt.wikipedia.org/wiki/Jalebi
Jalebi – Portuguese
pt
pt
interlanguage-link-target

values:
interlanguage-link interwiki-pt
display: none;

values: Джалеби – Russian

values:
interlanguage-link interwiki-ru
display: none;

values: ஜிலேபி – Tamil

values: జిలేబీ – Telugu

values: جلیبی – Urdu

values:
interlanguage-link interwiki-ur
display: none;

values: זאלאביע – Yiddish

values:
interlanguage-link interwiki-yi
display: none;

values: All languages (initial selection from common choices by you and others)

values: mediawiki ltr sitedir-ltr mw-hide-empty-elt ns-0 ns-subject page-Jalebi rootpage-Jalebi skin-vector action-view