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Rogerson, John W. (1999). Chronicle of the Old Testament Kings: The Reign-By-Reign Record of the Rulers of Ancient Israel. London: Thames & Hudson. p. 62. ISBN 0-500-05095-3. Late aggadah say that Samson and Delilah had sons together who were strong like their father; Eldad ha-Dani claims that their sons resided in the land of Havilah and each had voices as "triumphal...as a lion's roar". [11] Medieval midrash propose that Delilah was the mother of Micah from the biblical narrative of Micah's Idol. [15] This theory rests on the fact that, in Judges 17, Micah's mother gives her son 1,100 silver coins to construct his idol, similar to how Delilah was promised 1,100 silver coins to betray her lover by the Philistine leaders. [15] This tradition explains the conflation of Delilah and Micah's mother by noting that Bible introduces the narrative of Micah's Idol immediately after the narrative of Samson and Delilah. [15] Rashi disputes this theory, as the Seder Olam Rabbah states that Micah and Samson were not contemporaries and that Micah lived during the time of Othniel. [15] Christian interpretations [ edit ] Josef Worlicek's Samson and Delilah (1844) Meyer, Joyce (2006). The Everyday Life Bible: The Power of God's Word for Everyday Living. ISBN 9780446568418 . Retrieved November 5, 2017. a b c Kamrada, Dolores G., ed. (2016). Heroines, Heroes and Deity: Three Narratives of the Biblical Heroic Tradition. Bloomsbury. pp.84–85. ISBN 9780567662385. a b c d e f g Leneman, Helen (2000). "Portrayals of Power in the Stories of Delilah and Bathsheba: Seduction in Song". In Aichele, George (ed.). Culture, Entertainment, and the Bible. Sheffield, ENG, UK: Sheffield Academic Press. p.153. ISBN 1-84127-075-X.

Delilah was born in the Sorek valley of Philistia near the frontier of Judah. Probably the daughter of poor farmers, she ended up working in the brothels of a Philistine city in the latter days of the judges (c. 1100 BC) Just before meeting Delilah, Samson had a liaison with a prostitute (possibly another plant, for the leadership knew he was there). He had walked away with the city gates at midnight, displaying his strength as they watched from the shadows. Delilah was probably hired to entice him once more into a trap.Thomson, Edward (1838). Prophecy, Types, And Miracles, The Great Bulwarks Of Christianity: Or A Critical Examination And Demonstration Of Some Of The Evidences By Which The Christian Faith Is Supported. Hatchard & Son. pp.299–300. ISBN 9780244031282 . Retrieved October 30, 2017. On the phone, tell me exactly what you are looking for and what you are expecting so we can have a clear understanding of each other’s expectations. I don’t like the idea of disappointing you. I pride myself in the fact that disappointment is not part of my day. According to the Encyclopædia Britannica, Delilah's name has "become synonymous with a voluptuous, treacherous woman". [30] The use of the name "Delilah" to connote deceit or betrayal can be found in works such as H. G. Wells' The Invisible Man (1897), the Tom Jones song " Delilah" (1968), Andrew Lloyd Webber's The Phantom of the Opera (1986), and Pat Conroy's Beach Music (1995). [31] [32] In One Thousand and One Nights, her name is applied to cunning women. [2] a b c Gilad, Elon (June 4, 2014). "Intermarriage and the Jews: What Would the Early Israelites Say?". Haaretz . Retrieved October 30, 2017.

Josephus and Pseudo-Philo both view Delilah as a Philistine and a prostitute; Josey Bridges Snyder theorizes that this may be due to the fact that Book of Judges portrays Samson as being attracted to both Philistine women ( Judges 14:1) and prostitutes ( Judges 16:1). [6] Pseudo-Philo also writes that Delilah was Samson's wife. [6] The Talmud says that Delilah used sex to get Samson to reveal his secret, in spite of the fact that the biblical text does not state that the two had a sexual relationship, [6] while midrash state that Delilah harassed Samson verbally and physically during sex to get him to tell her the source of his strength. [11] Midrashim on Delilah reveal negative attitudes toward non-Jewish women [11] and are supposed to "demonstrate the havoc that a foreign woman could wreak". [11] The midrash says that Samson lost his strength because of his relationship with Delilah, a foreign woman, and not because his hair was cut, [11] and that the angel who foretold Samson's birth to his mother knew that Delilah would cause him to break his Nazirite vow. [11] Most Christian commentary on Delilah condemns her. Saint Ambrose represents Delilah as a Philistine prostitute [6] and declares that "men should avoid marriage with those outside the faith, lest, instead of love of one's spouse, there be treachery." [6] Marbodius of Rennes uses the examples of Delilah, Eve, Lot's daughters, Herodias, Clytemnestra, and Procne to illustrate that women are a "pleasant evil, at once a honeycomb and a poison". [16] Christian commentators have viewed Samson as a type of Jesus Christ, based on similarities between Samson's story and the life of Jesus as portrayed in the New Testament [17] [18] Samson's betrayal by Delilah has also been compared to Jesus' betrayal by Judas Iscariot; [18] both Delilah and Judas were paid in pieces of silver for their respective deeds. [19] However, Thomas de Vio Cajetan views Delilah in a somewhat sympathetic light, suggesting that she never intended Samson to be killed or wounded. He asserts that Delilah accepted a bribe from the Philistine leaders because they convinced her that Samson would merely be weakened. [6] a b Crowther, Bosley (December 22, 1949). "The screen: lavish de Mille film arrives; 'Samson and Delilah' Has Its Premiere at Two Theatres, Rivoli and Paramount". The New York Times . Retrieved October 1, 2017. I enjoy what I do but can only do so when I see that you are having fun, too. If you aren’t happy about something, you better speak up or you will be depriving me of having a good time.Some scholarly commentary on Delilah centers on her gender. In the Feminist Companion to Judges, Carol Smith says that feminist commentators tend to stress Delilah's positive qualities, explain her negative ones, or ignore her in favor of "other biblical women who are more amenable to reinterpretation in a positive way". [23] James D. G. Dunn and John William Rogerson feel that the Bible portrays Delilah as "a doubly dangerous woman given her apparent independence", noting that she is not "identified by a male relationship - the wife, daughter or sister of anyone" but simply "appears in her own right". [10] Conversely, Phillip Lopate writes "while the message of Samson's fall, like Adam's, would seem to be cautionary and misogynistic, underneath we see his time with Delilah as a liberating fantasy....Don't we secretly rejoice at his having the good sense to follow the route of his desire, to free himself from the 'good boy' Nazirite onus by putting himself in temptation's way?" [27] Vander Stichele, Caroline; Pyper, Hugh S., eds. (2012). Text, Image, and Otherness in Children's Bibles: What Is in the Picture?. Society of Biblical Literature. p.302. ISBN 9781589836624.