Delilah is one of the most enigmatic and controversial female figures in the Bible. Her role in the biblical story of Samson has been the subject of extensive scholarly research and cultural interpretation.[1] According to the biblical account, Samson was targeted by the Philistines, who sought to solve his riddles and defeat him. When their efforts failed, they enlisted Delilah to uncover the secret of his immense strength. By exposing his mystery—his hair, which was inextricably tied to his covenant with God—Delilah enabled the Philistines to capture him, strip him of his power, and ultimately defeat him. While accomplishing their goal, she also became a symbol of female danger and betrayal.
This analysis examines the character of Delilah, exploring various interpretations of her actions. It seeks to answer whether she is portrayed solely as a femme fatale who betrayed Samson’s trust or as a wise and pragmatic woman acting in accordance with the circumstances of her time. Through an examination of the biblical text, cultural aspects, and cinematic representations, the motives behind her actions will be discussed. Additionally, the impact of patriarchal interpretations on the collective memory of her character will be explored.
The Biblical Account of Delilah
Delilah originated from the Valley of Sorek, situated between the territories of the Israelites and the Philistines. This valley, stretching from Jerusalem to the Mediterranean Sea, held strategic significance as the borderland between the warring nations (Exum, 2009; Brazell, 2015: 2). Delilah and Samson, the central figures of the biblical narrative, are known for their tragic relationship culminating in betrayal. Samson fell in love with Delilah, a woman from the Valley of Sorek. The Philistine lords offered her a reward of eleven hundred silver shekels if she uncovered the secret of Samson’s great strength (Judges 16:5). Delilah asked him, „Tell me the secret of your great strength and how you can be tied up and subdued“ (Judges 16:6). Samson replied that he could be weakened if bound with seven fresh bowstrings, which Delilah attempted, but he easily broke free. After multiple failed attempts to extract the truth, she pressed him again, saying, „You have made a fool of me; you lied to me. Come now, tell me how you can be tied“ (Judges 16:10). Samson then told her that if tied with new, unused ropes, he would become weak like any other man (Judges 16:11). Delilah bound him with ropes, but he again broke free, proving his strength (Judges 16:12). She persisted, and Samson told her his strength would be lost if the seven locks of his hair were woven into the fabric on a loom (Judges 16:13–14). After lulling him to sleep, Delilah followed his instructions, but Samson once again freed himself (Judges 16:14). Frustrated, Delilah confronted him: „How can you say, ‘I love you,’ when you won’t confide in me? This is the third time you have made a fool of me and haven’t told me the secret of your great strength“(Judges 16:15). She nagged him day after day until he was worn down and revealed his secret: „No razor has ever been used on my head because I have been a Nazirite dedicated to God from my mother’s womb. If my head were shaved, my strength would leave me, and I would become as weak as any other man“ (Judges 16:17). Realizing he had confided in her completely, Delilah summoned the Philistine lords (Judges 16:18). She put Samson to sleep on her lap, called for someone to shave off his seven locks of hair, and his strength left him (Judges 16:19). When she cried out, „Samson, the Philistines are upon you!“ he awoke but did not realize that the Lord had departed from him (Judges 16:20). The Philistines seized him, gouged out his eyes, and brought him to Gaza, where they bound him with bronze chains and forced him to grind grain in prison (Judges 16:21).
Stereotypes, Symbolism, and Interpretations
Delilah has become a figure whose name is deeply etched into the collective consciousness (Smith, 1999: 1). Chambers Dictionary defines Delilah as: „A Philistine woman who betrayed Samson; a courtesan; a seductress; an alluring object” (1983: 329). She is remembered as the woman who seduced Samson, deceived him, and made a fool of him. American writer and journalist Elizabeth Wurtzel argues that Delilah’s fame, as well as her status as a sex symbol in popular culture, became iconic because she succeeded in bringing down this powerful man (Wurtzel, 1999: 45). In various interpretations, Delilah is often depicted as a cunning trickster motivated by revenge, money, and social status. She has been described as a harlot, seductress, deceiver, and betrayer of Samson. However, the question arises: what lies behind this negative image?
According to Professor Dan Clanton, an expert in theological and religious studies, and his work „Trollops and Temptresses“ (2009), the negative portrayal of Delilah is deeply embedded in the cultural tradition of the biblical narrative. This tradition was subsequently carried into literature, film, and music. Clanton argues that such depictions have the power to reshape the biblical story, adapting it to various historical contexts, thus enabling contemporary identifications and interpretations (Clanton, 2009: 66). The author outlines several key characteristics that shape the stereotypes about Delilah: 1) Delilah is heterosexual and part of a heteronormative patriarchal sexual norm. 2)She has an intimate relationship with Samson, but they are not married, which is often interpreted as immoral and inappropriate behavior. 3) In some interpretations, Delilah is depicted as a prostitute because the Philistines paid her to uncover Samson’s secrets. 4) Delilah is a foreigner, associated with a hostile nation in relation to the Hebrews. 5) She is beautiful, sensual, and irresistible, which made Samson unable to resist her charm. 6) Although she might be in love with Samson, she ultimately betrays him (Clanton, 2009: 67).
Professor of Hebrew theology and early Judaism Mark Lackanovski, on the other hand, emphasizes that the biblical text does not specify whether Delilah was an Israelite, a Philistine, or of another ethnicity. Her placement in the Valley of Sorek, which divides Israel and Philistia, further accentuates her mysteriousness. In his study „Victim, Victor, or Villain? The Unfinalizability of Delilah“ (2019), Lackanovski argues that Delilah balances between two opposing identities, drawing advantages from both sides. After Samson, blind and shackled, is taken away, Delilah disappears from the story. The biblical text ceases to mention her name, suggesting that Delilah, like Samson, remains a liminal and complex figure representing transitional boundaries between two worlds—Israel and Philistia (Lackanovski, 2019: 214–215).
Why does Delilah continue to fascinate us?
The character traits of Delilah, such as beauty, sensuality, intelligence, confidence, cunning, and persistence, serve as weapons to bring down a man who had previously been considered invincible and unbreakable. The fundamental framework of the story juxtaposes female ingenuity with male physical strength, cunning strategies with brute force, and words with mute action. The story is rich with motifs that offer opportunities for deeper analysis, such as patriotism versus individualism, male strength versus female cunning, and the conflict between religious devotion and sensual temptation (Sölle, 1993: 138–141). Delilah is further intriguing due to questions without definitive answers, which open space for speculation. For example, was she a wife or a harlot? (Exum, 1993).
A major problem with female characters like Delilah lies in the fact that they are often surrounded by myths of fatality and seduction, leaving them trapped in collective imagination and speculation. The actual facts of their existence and actions are often overlooked. In the absence of their own voice, a vast space opens for the creation of various perceptions and myths, which, unfortunately, are often more appealing to people than reality.
The Demonization of Delilah’s Character
As an archetype of the femme fatale, Delilah embodies male fantasies about female sexuality portrayed as a threat and danger. Her undeniable allure lies in her ability to use charm and seductive skills, ensnaring a man in a web of desire and manipulation (Stocker, 1998; Bach, 1997). Once her victim, in this case, Samson, falls into her trap of deceit, Delilah acts cold-bloodedly and mercilessly, destroying him without any remorse. The manipulation of male desire, which enables the femme fatale to achieve her goals, symbolizes deeply rooted anxieties associated with women. On the one hand, this fear arises from autonomous and unfettered female sexuality that escapes male control. On the other hand, there is vulnerability caused by sexual intimacy, particularly at the moment of losing self-control.
The inclusion of numerous femme fatale archetypes in biblical narratives clearly indicates the deep presence of these fears in the consciousness of the ancient world (Stocker, 1998; Bach, 1997). Samson, a strong and invincible hero whose power was tied to his long hair, symbolizes divine chosenness. However, Delilah, the woman he loved, becomes the key factor in his downfall. While it is often assumed that Delilah was motivated by love or money, insufficient consideration is given to the fact that Samson had already had other women, nor is his inability to recognize the danger adequately questioned. This element, which neglects Samson’s responsibility and solely blames Delilah, requires broader analysis of the cultural and social circumstances shaping this story.
Delilah’s character is associated with narratives of harlotry and prostitution. In Babylonian and Canaanite cultures, prostitution was linked to religious rituals dedicated to fertility gods like Marduk and Astarte. According to the Code of Hammurabi, temple harlots were integrated into cultic rituals, making prostitution a ritual act. In the biblical context, however, harlotry became a symbol of spiritual apostasy and abandonment of God. Harlotry in the Bible often symbolizes Israel’s apostasy from God, portraying the nation as a harlot while Yahweh is depicted as the abandoned husband (Rebić, 1983: 89). Similarly, in biblical wisdom literature, harlots and adulterous women are often depicted as threats to moral order.
Dominican author Stipe Jurić, in his book Female Beauty – The Strongest Human Desire: Woman in Biblical Wisdom Literature (2012), emphasizes that biblical sages advised young men to avoid adulteresses and foreign women because such relationships threatened family stability and moral purity. Adultery was a serious sin as it endangered the very foundation of family life. Women who committed adultery, whether in reality or in societal perception, were often portrayed as disruptors of social balance and moral values, with their sexuality viewed as a danger to community stability (Jurić, 2012: 237).
Researcher, theorist, journalist, writer, and activist from Sarajevo, Belma Bećirbašić, in her analysis Body, Femininity, Power: Inscribing Patriarchal Discourse onto the Body (2011), notes that the philosophy of dualism throughout history has shaped the view of women as „bodily“ and „passionate“ beings, while men are represented as rational and logical. This personification of the female body had a profound impact on understanding marriage, sexuality, and morality. A woman labeled as a harlot, whether true or not, was placed in the lowest social stratum, while her promiscuity, even when not of her own choice, was portrayed as a societal evil threatening fundamental moral norms and family values (Bećirbašić, 2011: 15).
Combining these theoretical insights, we can see that Delilah’s narrative is deeply rooted in the cultural and societal norms of both her time and ours. Delilah is not only a deceiver as an individual but also a symbol of a broader issue in which a woman, labeled as a promiscuous harlot, becomes a figure of condemnation. This suggests that Delilah, as a character, is also a product of cultural stereotypes and societal expectations that shape the negative perception of women in biblical narratives. Maria Gertrudis Mieke Bal, a Dutch cultural theorist, video artist, and professor emeritus of literary theory at the University of Amsterdam, has studied Delilah’s character. In her work Death and Dissymmetry – The Politics of Coherence in the Book of Judges (1988), Bal argues that Delilah’s mission is not only to destroy Samson but also to enable his psychological transformation. According to Bal, Delilah frees Samson from his connection to his mother and the legacy of the hero, allowing him to turn to his own desires, liberated from patriarchal expectations (Bal, 1988: 225).
In the Book of Judges, Samson was born with divine strength tied to his dedication to God:„For behold, you shall conceive and bear a son. No razor shall come upon his head, for the child shall be a Nazirite to God from the womb; and he shall begin to deliver Israel out of the hand of the Philistines“ (Judges 13:5). This strength is symbolically linked to his vow; however, when Delilah reveals his secret, Samson loses divine protection, marking a turning point in his inner transformation and confrontation with life without protection.
While Bal emphasizes Delilah’s role in Samson’s transformation, feminist and biblical theorist Cheryl Exum, professor emeritus at the University of Sheffield, argues that Delilah is portrayed as a warning to Israelite men not to trust women, particularly those from other nations. According to Exum, Delilah, as a Philistine, represents a threat because her actions in the text symbolize how external enemies can break internal unity and strength in Israel (Exum, 1996: 80). By connecting these theoretical approaches, religious scholar and professor Carol Smith interprets Delilah as a woman who, despite patriarchal limitations, uses her position for personal gain. According to Smith, Delilah is not just a traitor but a figure who attempts to change her fate and achieve ambition, challenging the invincible hero who represents a threat to the Philistine people (Smith, 1997: 49).
Samson’s Relationship with Women
In Samson’s earlier romantic experiences, women are mostly portrayed as objects of desire or means to fulfill his goals. However, the relationship with Delilah introduces a new dimension. In this relationship, Samson shows emotional vulnerability and develops a deeper personal connection, signaling a change in his behavior and perception of women (Pietersen, 2022). Unlike the previous women in the story, Delilah has a name, which symbolically elevates her from the status of an object to that of a subject. Her ability to engage in dialogue with Samson, intellectually and emotionally challenging him, indicates her resourcefulness and skill in psychological manipulation. Delilah is not necessarily a negative figure; she uses the only form of power available to women in a patriarchal society that excludes them from political and social structures (Spronk, 2014). Despite her manipulation, Delilah can be seen as a woman who finds ways to survive in a system that imposes limitations on her. Samson, on the other hand, remains trapped in his need to prove himself, ignoring the emotional and intellectual depths of the woman he loves (Bowman, 2007; Pietersen, 2022).
Feminist Reconstruction of Prejudices About Delilah
The story of Samson and Delilah, viewed through a feminist lens, not only analyzes positions of power but also the problematic romantic dynamics that neglect emotional complexity and intellectual capability. Lillian Klein portrays Delilah as an independent woman who skillfully uses her sexuality and intellect to achieve personal goals. However, the biblical text presents her character negatively, especially due to her betrayal of Samson for money. In the biblical interpretation, Delilah is morally worse than prostitutes and represents the culmination of negative characters in the Book of Judges. This negative portrayal opens up the possibility of reinterpreting her character, as her ability to manipulate can be seen as a response to a patriarchal society (Klein, 1993).
In film depictions, such as Samson and Delilah (1949) and Samson (2018), Delilah is not just a seductress but also an excellent spy who uncovers Samson’s secret of strength, which the Philistines failed to do. These films emphasize her active role in political games, marking a certain advancement in relation to traditional portrayals of women of that time. These interpretations portray Delilah as a woman who, despite patriarchal limitations, enters political spheres reserved for the elite male society. Thus, her character becomes a symbol of a woman fighting for her own power and status.
Popular author Liz Curtis Higgs, in her book Bad Girls of the Bible and What We Can Learn About Them (2013), portrays Delilah as a woman who uses her beauty and intellect to achieve her own goals, disregarding the moral consequences. Higgs highlights the danger of deceit but also presents Delilah as a woman struggling to survive within the framework of societal and cultural pressures. Caroline Blyth, a religious studies lecturer at the Department of Humanities at the Faculty of Arts, University of Auckland, in Reimagining Delilah’s Afterlives as Femme Fatale (2017), challenges the portrayal of Delilah as the archetypal femme fatale, emphasizing that her character was shaped by patriarchal discourses. Blyth analyzes Delilah in the context of culture and history, suggesting that her “fatal” nature is a result of cultural prejudices against strong women. Blyth also highlights how contemporary feminist approaches can reinterpret Delilah as a victim of patriarchal norms that forced her to become a fatal woman. Delilah’s experience raises the question of how much her decision was her real choice and how much it was the result of pressures. Today, women continue to face challenges similar to those Delilah faced, such as societal pressures, stereotypes, and the disproportionate distribution of power, which force them to use all available resources to navigate life. This approach to Delilah as a woman who uses strategy and resourcefulness to cope with the limitations of society demonstrates how relevant her figure remains today, in the context of the struggle for women’s equality and recognition of their inner strength.
LITERATURE
Ackerman, S. (1998), Warrior, Dancer, Seductress, Queen – Women in Judges and Biblical Israel, New York: Anchor Bible Reference Library.
Bach, A. (1997), Women, seduction and betrayal in biblical narrative, Cambridge University Press.
Bal, M. (1988), Death and Dissymmetry – The Politics of Coherence in the Book of Judges, University of Chicago Press, Chicago.
Bećirbašić, B. (2011), Body, Femininity, Power: Inscribing Patriarchal Discourse into the Body, Zagreb- Sarajevo: Synopsis.
Bible (1974), Zagreb: Kršćanska sadašnjost.
Blyth, C. (2017), Reimagining Delilah’s Afterlives as Femme Fatale: The Lost Seduction, London: Bloomsbury Publishing.
Brazell, A. (2015), „Delilah: A Heartless Wrecker of a Mighty Man. Biography of Delilah from the Old Testament“, Old Testament Survey, https://www.academia.edu/14164484/Biography_of_Delilah_from_the_Old_Testament, 2. 12. 2024.
Bowman, R. G. (2007), „Narrative criticism of Judges“, (ed.), G. A. Yee Judges and Method: New Approaches in Biblical Studies ( 38–39). Fortress Press.
Clanton, D. (2009), „Trollops and Temptresses“, Disreputable and Devout: Interpreting the Hebrew Bible’s Women in the Arts and Music, (65–78). London: T&T Clark.
Exum, J. C. (1993) „ Samson’s women“, Fragmented women: Feminist subversions of biblical narratives ( 61–93). Sheffield: JSOT Press
Exum, C. (2009), „Delilah: Bible“, Jewish Women: A Comprehensive Historical Encyclopedia, https://jwa.org/encyclopedia/article/delilah-bible, 3. 12. 2024.
Higgs, L. (2013), The Bad Girls from the Bible and What We Can Learn About Them, Colorado Springs: WaterBrook Press.
Jurić, S. (2012), Female Beauty – The Strongest Human Desire: Women in Biblical Wisdom Literature, Zagreb: Verbum.
Kirkpatrick, E. M, (1983), Chambers 20th century dictionary, Edinburgh: W. & R. Chambers.
Klein, L. R. (1993), „The Book of Judges: Paradigm and Deviation in Images of Women“, A. Brenner (ur.), A Feminist Companion to Judges, Sheffield: JSOT Press.
Lackanowski, D. (2019), „Victim, Victor, or Villain? The Unfinalizability of Delilah“, Journal of the Bible and its Reception, 6(2): 197–225.
Pietersen, D. (2022), „A Dangerous and Powerful Woman? – A Feminist Reading of an Old Story with New Cultural Eyes“, Verbum et Ecclesia, 43(1), 2422. https://doi.org/10.4102/ve.v43i1.2422, 29. 11. 2024.
Rebić, A. (1983), Biblical antiquities, Zagreb: KS.
Sell, H. T. (1925), Studies of Famous Bible Women, New York: Fleming H. Revell.
Smith, C. (1999), „Delilah: A Suitable Case for (Feminist) Treatment?”, (ed.) Athalya Brenner Judges – A Feminist Companion to the Bible, (93–116), Sheffield, Sheffield Academic.
Spronk, K. (2014), „The Looks of a Hero: Some Aspects of Samson in Fine Arts“, (ed), E. Eynikel & T. Nicklas Samson: Hero or Fool? ( 197–209). Brill.
Stocker, M. (1998), Judith: Sexual warrior; Women and power in Western culture, Yale University Press.
Wurtzel, E. (1998), Bitch: In praise of difficult women, London: Quartet Books; New York: Doubleday.
[1] According to the Bible, Samson, a biblical judge and Nazirite, was dedicated to God from birth, and the symbol of his dedication was his unshorn hair, the source of his supernatural strength (cf. Judges 13:3-5; Numbers 6). Born according to God’s announcement, he had the task of beginning the deliverance of Israel from the hands of the Philistines (Judges 13:5). His character carries important lessons about faithfulness to God and the dangers of yielding to temptations, which form the foundation for understanding Delilah’s role. In addition to his physical strength, Samson was also known for his wise riddles that the Philistines could not interpret.
