Delilah
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Delilah (Template:IPAc-en Template:Respell; Template:Langx, meaning "delicate";<ref name="auto">Gesenius's Hebrew-Chaldee Lexicon</ref> Template:Langx; Template:Langx) is a woman mentioned in the sixteenth chapter of the Book of Judges in the Hebrew Bible.<ref name= ppp>Template:JewishEncyclopedia</ref> She is loved by Samson,<ref name=ppp/> a Nazirite who possesses great strength<ref name= eb2>Template:Cite encyclopedia</ref> and serves as the final Judge of Israel.<ref>Template:Cite encyclopedia</ref> Delilah is bribed by the lords of the Philistines to discover the source of his strength. After three failed attempts at doing so, she finally goads Samson into telling her that his vigor is derived from his hair. As he sleeps, Delilah calls a servant to cut Samson's hair, thereby enabling her to turn him over to the Philistines.
Delilah has been the subject of both rabbinic and Christian commentary; rabbinic literature identifies her with Micah's mother in the biblical narrative of Micah's Idol, while some Christians have compared her to Judas Iscariot, the man who betrayed Jesus. Scholars have noted similarities between Delilah and other women in the Bible, such as Jael and Judith, and have discussed the question of whether the story of Samson's relationship with Delilah displays a negative attitude towards foreigners. Notable depictions of Delilah include John Milton's closet drama Samson Agonistes and Cecil B. DeMille's 1949 Hollywood film Samson and Delilah. Her name has become associated with treacherous and voluptuous women.
In the BibleEdit
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Delilah was a woman of Sorek.<ref name=ppp/> She is the only woman in Samson's story who is named.<ref name=jw/> The Bible says that Samson loved her (Template:Bibleverse) but not that she loved him.<ref name=jw>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> The two were not said to be married<ref name=jw/> and the idea that they had a sexual relationship is, in the words of Josey Bridges Snyder, "at most implicit in the biblical text".<ref name="Newsome"/> The lords of the Philistines bribed her to discover the source of Samson's great strength, each offering to give her 1,100 silver coins.<ref name=ppp/><ref>Template:Bibleverse</ref> Three times she failed.<ref name=ppp/>
First, at his own suggestion, she bound him with "seven green withes," but these he easily snapped asunder.<ref name=ppp/> Then she tied him with new ropes: these also failed.<ref name=ppp/> Then, she fastened the locks of his hair to the loom but with the same result.<ref name=ppp/> Finally, after many complaints that Samson did not trust her, he told her that his strength lay in his Nazirite vow, symbolized by his uncut hair.<ref>Judges 16:17</ref><ref name=ppp/> The Hebrew text of the Bible says she cut Samson's hair while he slept; other variations of the text say "a man" or "a barber" cut Samson's hair.<ref name=jw/> She then awoke him, and delivered him into the hands of the waiting Philistine chiefs.<ref name=ppp/>
The Bible does not mention her fate,<ref name="chd">Template:Cite book</ref> and, as James D. G. Dunn and John William Rogerson note in Eerdmans Commentary on the Bible, it never discusses whether Delilah felt guilt for her actions.<ref name=family>Template:Cite book</ref>
Religious viewsEdit
Jewish interpretationsEdit
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 (Template:Bibleverse) and prostitutes (Template:Bibleverse).<ref name="Newsome">Template:Cite book</ref> Pseudo-Philo also writes that Delilah was Samson's wife.<ref name="Newsome"/> 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,<ref name="Newsome"/> while midrash state that Delilah harassed Samson verbally and physically during sex to get him to tell her the source of his strength.<ref name=rl/> Midrashim on Delilah reveal negative attitudes toward non-Jewish women<ref name=rl>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> and are supposed to "demonstrate the havoc that a foreign woman could wreak".<ref name=rl/> The midrash says that Samson lost his strength because of his relationship with Delilah, a foreign woman, and not because his hair was cut,<ref name=rl/> and that the angel who foretold Samson's birth to his mother knew that Delilah would cause him to break his Nazirite vow.<ref name=rl/>
The Jewish sages said Delilah's name implies what she did to Samson ("She dwindles").<ref name="auto"/> Because Samson allowed his spiritual state to become diminished, he was vulnerable to losing his strength by having his hair cut.<ref name="auto1">Judges 16:4-18 commentary, "The Prophets", Artscroll - The Rubin Edition</ref> Even before Delilah is mentioned, the length of Samson's career is described.<ref>Judges 15:20</ref> Normally the length of someone's life or career in the Old Testament is mentioned last for a character to signify the end of his relevance to the narrative. David Kimhi notes that it is mentioned at the peak of his career; which implies that mentions of Samson afterwards marks his decline and downfall.<ref>Judges 16 commentary, "The Prophets", Artscroll - The Rubin Edition</ref> This might explain why Samson eventually told Delilah of his weakness, even though she repeatedly betrayed him before. It is possible he was not fully aware that cutting his hair would cause God to allow him to lose his strength; since it was actually the decline of his spiritual state that caused him to lose God's favor.<ref name="auto1"/>
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".<ref name=rl/> Medieval midrash propose that Delilah was the mother of Micah from the biblical narrative of Micah's Idol.<ref name=idol>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> This theory rests on the fact that, in Template:Bibleverse, 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.<ref name=idol/> 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.<ref name=idol/> 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.<ref name=idol/>
Christian interpretationsEdit
Most Christian commentary on Delilah condemns her. Saint Ambrose represents Delilah as a Philistine prostitute<ref name="Newsome"/> and declares that "men should avoid marriage with those outside the faith, lest, instead of love of one's spouse, there be treachery."<ref name="Newsome"/> 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".<ref>Template:Cite book</ref> Samson's betrayal by Delilah has also been compared to Jesus' betrayal by Judas Iscariot;<ref name=w2>Template:Cite bookTemplate:Dead link</ref> both Delilah and Judas were paid in pieces of silver for their respective deeds.<ref>Template:Cite book</ref> 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.<ref name="Newsome"/>
Caesarius of Arles views Delilah's temptation of Samson as similar to Satan's temptation of Christ.<ref name="Newsome"/> Isidore of Seville does see Samson as prefiguring Christ, but argues that "in yielding to Delilah, Samson did not prefigure Christ. Instead he exemplified the fall of the sinful man".<ref>Template:Cite book</ref> Similarly, Billy Graham sees Samson's eyes being gouged out after he was handed over to the Philistines as his punishment for succumbing to his lust for Delilah; Graham also sees this as an example of the concept that one reaps what one sows.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Joyce Meyer writes that Satan worked through Delilah, as he was aware that Samson had "a weakness for women". Meyer sees Delilah's relationship with Samson as an example of how the devil exploits people's weaknesses.<ref>Template:Cite book</ref>
Scholarly viewsEdit
Delilah is usually thought to have been a Philistine,<ref name=jw/> although she is not identified as such in the Bible.<ref name=jw/> The name "Delilah" is a Hebrew name,<ref name=feminist>Template:Cite book</ref> however, numerous foreigners in the Bible have Hebrew names, so Delilah's name cannot be seen as indisputable proof that she was Hebrew.<ref>Template:Cite book</ref> J. Cheryl Exum of the Jewish Women's Archive argues that the author of the Book of Judges would probably not portray Delilah in a negative light if she were a fellow Israelite.<ref name=jw/> Samson was attracted to Philistine women; he had previously been married to one.<ref name=jw/> Exum writes that the arguments that Delilah was a Philistine are inconclusive,<ref name=jw/> while the Jewish Encyclopedia says that Delilah was a Philistine in all probability.<ref name=ppp/>
Dolores G. Kamrada write in Heroines, Heroes and Deity: Three Narratives of the Biblical Heroic Tradition that Delilah is similar to Jael, a woman mentioned in the fourth and fifth chapters of the Book of Judges who murders Sisera by driving a tent peg into his head,<ref name=jael>Template:Cite book</ref> and frequently compared to the title character of the Book of Judith, who beheads Holofernes;<ref name=jael/> all three women defeat powerful warriors.<ref name=jael/> According to Susan Ackerman, Delilah differs from Jael and Judith in that she "sells out to the enemy, rather than the other way around".<ref>Template:Cite book</ref>
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".<ref name=feminist/> 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".<ref name=family/> 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?"<ref>Template:Cite book</ref> To what precise extent Lopate imagines Samson's submission to his attraction to Delilah constitutes 'good sense', given it results in his apprehension, blinding, and death, is unclear.
HaaretzTemplate:'s Elon Gilad writes "some biblical stories are flat-out cautions against marrying foreign women, none more than the story of Samson",<ref name=Gilead>Template:Cite news</ref> noting that Samson's relationship with Delilah leads to his demise.<ref name=Gilead/> He contrasts this to what he sees as a more positive portrayal of intermarriage in the Book of Ruth.<ref name=Gilead/> James D. G. Dunn and John William Rogerson say in Eerdmans Commentary on the Bible that Delilah exemplifies an important theme in the Book of Judges – a fear of assimilation.<ref name=family/> They see the narratives of Samson, Gideon, and Jephthah as cautionary tales against men choosing partners who could create "impure offspring".<ref name=family/> Melissa A. Jackson, in Comedy and Feminist Interpretation of the Hebrew Bible: A Subversive Collaboration, says that the Bible delineates between "good" foreigners like Tamar, Pharaoh's daughter, Rahab, and Ruth, and "bad" foreigners like Jezebel and Delilah.<ref>Template:Cite book</ref> Contrariwise, Elizabeth Wurtzel sees Samson's relationship with Delilah as "the archetypal story of cross-cultural love between members of warring nations", akin to Romeo and Juliet.<ref name=feminist/>
Cultural influenceEdit
According to the Encyclopædia Britannica, Delilah's name has "become synonymous with a voluptuous, treacherous woman".<ref>Template:Cite encyclopedia</ref> 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).Template:Sfn<ref>Template:Cite book</ref> In One Thousand and One Nights, her name is applied to cunning women.<ref name=ppp/>
Delilah also appears as a character in a number of works of art. John Milton's closet drama Samson Agonistes, an allegory for the downfall of the Puritans and the restoration of the English monarchy,<ref name="Smith1930">Template:Cite book</ref> casts Delilah as an unrepentant, but sympathetic, deceiver<ref name= Guillory1986>Template:Cite book</ref> and speaks approvingly of the subjugation of women.<ref name= Guillory1986/> Scottish poet Carol Ann Duffy included an eponymously titled poem written from Delilah’s perspective in her poetry collection, The World’s Wife.
In 1735, George Frideric Handel wrote the opera Samson,<ref name="Leneman2000">Template:Cite book</ref> with a libretto by Newburgh Hamilton, based on Samson Agonistes.<ref name="Leneman2000" /> The opera is almost entirely set inside Samson's prison<ref name="Leneman2000"/> and Delilah appears only briefly in Act II.<ref name="Leneman2000"/> In 1877, Camille Saint-Saëns composed the opera Samson and Delilah with a libretto by Ferdinand Lemaire in which the entire story of Samson and Delilah is retold.<ref name="Leneman2000"/> In the libretto, Delilah is portrayed as a seductive femme fatale,<ref name="Leneman2000"/> but the music played during her parts invokes sympathy for her.<ref name="Leneman2000"/> The narrative of Samson and Delilah is retold in indie pop singer Regina Spektor's "Samson" (2002), which includes the lyrics "I cut his hair myself one night / A pair of dull scissors and the yellow light / And he told me that I'd done alright."<ref>Template:Cite magazine</ref>
The 1949 Biblical drama Samson and Delilah, directed by Cecil B. DeMille and starring Victor Mature and Hedy Lamarr in the titular roles, was widely praised by critics for its cinematography, lead performances, costumes, sets, and innovative special effects.<ref>Template:Cite book</ref> It became the highest-grossing film of 1950<ref>Template:Cite book</ref> and was nominated for five Academy Awards, winning two.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> According to Bosley Crowther of The New York Times, the film depicts Delilah as "a much more noble creature than legend would lead us to suppose".<ref name=nyt>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> In Samson and Delilah, Delilah is the sister of Samson's wife, and repents cutting off his hair. When Samson prepares to collapse the pillars, Delilah does not follow Samson's advice to get out and she dies alongside him when the temple collapses.<ref name=nyt/> Actresses who have portrayed Delilah besides Lamarr include Belinda Bauer in Samson and Delilah (1984),<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> and Elizabeth Hurley in Samson and Delilah (1996).<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>