Exum, J. Cheryl (1996). Plotted, Shot, and Painted: Cultural Representations of Biblical Women. Sheffield, ENG, UK: Sheffield Academic Press. pp.175–76. ISBN 1-85075-592-2. 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. 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)

I only spend two minutes with a potential client on the phone to schedule an appointment. Respect that or suffer the consequences. Do not try to keep me on the phone longer. Save it for the appointment. Smith, Preserved (1930). A History of Modern Culture. Cambridge, ENG, UK: Cambridge University Press. p.387. ISBN 978-1-108-07464-3. Delilah, of Sorek, was the last mistress of Samson, the Danite judge of the people of Israel. She came under hire of the Philistine land owners to find out what gave him his superhuman strength. With a promise of 1100 shekels of from each of them, she set out to bring the Hebrew strongman to an end of his "reign of terror" which he had waged against the Philistines for twenty years. Delilah is usually thought to have been a Philistine, [5] although she is not identified as such in the Bible. [5] The name "Delilah" is a Hebrew name, [23] however, numerous foreigners in the Bible have Hebrew names, so Delilah's name cannot be seen as indisputable proof that she was Hebrew. [24] 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. [5] Samson was attracted to Philistine women; he had previously been married to one. [5] Exum writes that the arguments that Delilah was a Philistine are inconclusive, [5] while the Jewish Encyclopedia says that Delilah was a Philistine in all probability. [2]a b c Gilad, Elon (June 4, 2014). "Intermarriage and the Jews: What Would the Early Israelites Say?". Haaretz . Retrieved October 30, 2017.

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) 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]Exum, J. Cheryl (1996). Plotted, Shot, and Painted: Cultural Representations of Biblical Women. Sheffield, England: Sheffield Academic Press, Ltd. p.184. ISBN 1-85075-592-2. In 1735, George Frideric Handel wrote the opera Samson, [35] with a libretto by Newburgh Hamilton, based on Samson Agonistes. [35] The opera is almost entirely set inside Samson's prison [35] and Delilah appears only briefly in Act II. [35] 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. [35] In the libretto, Delilah is portrayed as a seductive femme fatale, [35] but the music played during her parts invokes sympathy for her. [35] 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.