Goliath

Goliath (/ɡəˈlaɪəθ/ gə-LY-əth)[a] is a biblical character in the

Book of Samuel, described as a Philistine giant defeated by the
young David in single combat. The story signified Saul's unfitness
to rule, as Saul himself should have fought for Israel.[1] Scholars
today believe that the original listed killer of Goliath was Elhanan,
son of Jair,[2] and that the authors of the Deuteronomic history
changed the original text to credit the victory to the more famous
character David.[3][4]

The phrase "David and Goliath" has taken on a more popular

meaning denoting an underdog situation, a contest wherein a
smaller, weaker opponent faces a much bigger, stronger
adversary.[5]

Contents David and Goliath, a color lithograph

Biblical account by Osmar Schindler (c. 1888)
The Goliath narrative in 1 Samuel 17
Composition of the Book of Samuel
Structure of the Goliath narrative
Textual considerations
Goliath's height
Goliath and Saul
Elhanan and Goliath
Goliath and the Greeks
Goliath's name
Later traditions
Jewish
Islam
Adaptations
Italian Goliath film series (1960–1964)
Modern usage of "David and Goliath"
See also
Notes
References
Citations
Bibliography
External links
Biblical account

The Goliath narrative in 1 Samuel 17

Saul and the Israelites are facing the Philistines in the Valley of Elah. Twice
a day for 40 days, morning and evening, Goliath, the champion of the
Philistines, comes out between the lines and challenges the Israelites to
send out a champion of their own to decide the outcome in single combat,
but Saul is afraid. David accepts the challenge. Saul reluctantly agrees and
offers his armor, which David declines, taking only his staff, sling, and five
stones from a brook.

David and Goliath confront each other, Goliath with his armor and javelin,
David with his staff and sling. "The Philistine cursed David by his gods",
but David replies: "This day the Lord will deliver you into my hand, and I
will strike you down, and I will give the dead bodies of the host of the David hoists the severed
Philistines this day to the birds of the air and to the wild beasts of the earth; head of Goliath as illustrated
that all the earth may know that there is a god in Israel and that all this by Gustave Doré (1866).
assembly may know that God saves not with sword and spear; for the battle
is God's, and he will give you into our hand."

David hurls a stone from his sling and hits Goliath in the center of his forehead, Goliath falls on his face to
the ground, and David cuts off his head. The Philistines flee and are pursued by the Israelites "as far as
Gath and the gates of Ekron". David puts the armor of Goliath in his own tent and takes the head to
Jerusalem, and Saul sends Abner to bring the boy to him. The king asks whose son he is, and David
answers, "I am the son of your servant Jesse the Bethlehemite."

Composition of the Book of Samuel

The Books of Samuel, together with the books of Joshua, Judges and Kings, make up a unified history of
Israel which biblical scholars call the Deuteronomistic History. The first edition of the history was probably
written at the court of Judah's King Josiah (late 7th century BCE) and a revised second edition during the
exile (6th century BCE), with further revisions in the post-exilic period. [6][7] Traces of this can be seen in
contradictions within the Goliath story, such as that between 1 Samuel 17:54, which says that David took
Goliath's head to Jerusalem, although according to 2 Samuel 5 Jerusalem at that time was still a Jebusite
stronghold and was not captured until David became king.[8]

Structure of the Goliath narrative

The Goliath story is made up of base-narrative with numerous additions made probably after the exile:[9]

Original story

The Israelites and Philistines face each other; Goliath makes his challenge to single combat;
David volunteers to fight Goliath;
David selects five smooth stones from a creek-bed to be used in his sling;
David defeats Goliath, the Philistines flee the battlefield.

Additions
 David is sent by his father to bring food to his brothers, hears the challenge, and expresses
his desire to accept;
Details of the account of the battle;
Saul asks who David is, and he is introduced to the king through Abner. [10][b]

Textual considerations

Goliath's height

The oldest manuscripts, namely the Dead Sea Scrolls text of Samuel from
the late 1st century BCE, the 1st-century CE historian Josephus, and the
major Septuagint manuscripts, all give it as "four cubits and a span" (6 feet
9 inches or 2.06 metres), whereas the Masoretic Text has "six cubits and a
span" (9  feet 9  inches or 2.97 metres).[11][12] Many scholars have
suggested that the smaller number grew in the course of transmission (only
a few have suggested the reverse, that an original larger number was
reduced), possibly when a scribe's eye was drawn to the number six in line
17:7.[13]

Goliath and Saul David with the Head of

Goliath, circa 1635, by
The underlying purpose of the story of Goliath is to show that Saul is not fit Andrea Vaccaro
to be king (and that David is). Saul was chosen to lead the Israelites against
their enemies, but when faced with Goliath he refuses to do so; Saul is a
head taller than anyone else in all Israel (1 Samuel 9:2), which implies he was over 6 feet (1.8 m) tall and
the obvious challenger for Goliath, yet David is the one who eventually defeated him. Also, Saul's armour
and weaponry are apparently no worse than Goliath's (and David, of course, refuses Saul's armour in any
case). "David declares that when a lion or bear came and attacked his father's sheep, he battled against it
and killed it, [but Saul] has been cowering in fear instead of rising up and attacking the threat to his sheep
(i.e., Israel)."[12]

Elhanan and Goliath

2 Samuel 21:19 tells how Goliath the Gittite was killed by "Elhanan the son of Jaare-oregim, the
Bethlehemite." Scholars believe that the original killer of Goliath was Elhanan and that the authors of the
Deutoronomic history changed the text to credit the victory to the more famous character David.[3] The
fourth-century BC 1 Chronicle 20:5 explains the second Goliath by saying that Elhanan "slew Lahmi the
brother of Goliath", constructing the name Lahmi from the last portion of the word "Bethlehemite" ("beit-
ha’lahmi"), and the King James Bible adopted this into 2 Samuel 21:18–19, but the Hebrew text at
Goliath's name makes no mention of the word "brother".[14]

"Most scholars dismiss the parallel in 1 Chronicles 20:5 as an obvious harmonization".[15] "Halpern
represents perhaps a majority of current scholars".[16][17]

Goliath and the Greeks

The armor described in 1 Samuel 17 appears typical of Greek armor of the sixth century BCE rather than of
Philistine armor of the tenth century; narrative formulae such as the settlement of battle by single combat
between champions has been thought characteristic of the Homeric epics (the Iliad) rather than of the
ancient Near East. The designation of Goliath as a ‫איש הביניים‬, "man of the in-between" (a longstanding
difficulty in translating 1 Samuel 17) appears to be a borrowing from Greek "man of the metaikhmion
(μεταίχμιον)", i.e., the space between two opposite army camps where champion combat would take
place.[18]

A story very similar to that of David and Goliath appears in the Iliad, written circa 760–710 BCE, where
the young Nestor fights and conquers the giant Ereuthalion.[19][20] Each giant wields a distinctive weapon
—an iron club in Ereuthalion's case, a massive bronze spear in Goliath's; each giant, clad in armor, comes
out of the enemy's massed array to challenge all the warriors in the opposing army; in each case the
seasoned warriors are afraid, and the challenge is taken up by a stripling, the youngest in his family (Nestor
is the twelfth son of Neleus, David the seventh or eighth son of Jesse). In each case an older and more
experienced father figure (Nestor's own father, David's patron Saul) tells the boy that he is too young and
inexperienced, but in each case the young hero receives divine aid and the giant is left sprawling on the
ground. Nestor, fighting on foot, then takes the chariot of his enemy, while David, on foot, takes the sword
of Goliath. The enemy army then flees, the victors pursue and slaughter them and return with their bodies,
and the boy-hero is acclaimed by the people.[21]

Goliath's name

Tell es-Safi, the biblical Gath and traditional home of Goliath, has been the subject of extensive excavations
by Israel's Bar-Ilan University. The archaeologists have established that this was one of the largest of the
Philistine cities until destroyed in the ninth century BC, an event from which it never recovered.

The Tell es-Safi inscription, a potsherd discovered at the site, and reliably dated to between the tenth to
mid-ninth centuries BC, is inscribed with the two names ʾLWT and WLT. While the names are not directly
connected with the biblical Goliath (‫גלית‬‎, GLYT), they are etymologically related and demonstrate that the
name fits with the context of the late tenth/early ninth century BC Philistine culture. The name "Goliath"
itself is non-Semitic and has been linked with the Lydian king Alyattes, which also fits the Philistine
context of the biblical Goliath story.[22] A similar name, Uliat, is also attested in Carian inscriptions.[23]
Aren Maeir, director of the excavation, comments: "Here we have very nice evidence [that] the name
Goliath appearing in the Bible in the context of the story of David and Goliath… is not some later literary
creation."[24]

Based on the southwest Anatolian onomastic considerations Roger D. Woodard proposed *Walwatta as a
reconstruction of the form ancestral to both Hebrew Goliath and Lydian Alyattes. In this case, the original
meaning of Goliath's name is "Lion-man" thus placing him within the realm of Indo-European warrior-
beast mythology.[25] Other Indo-European parallels then would be Germanic bear-warriors berserker, lion-
warrior Heracles, werewolves, and related traditions describing the battle-rage as beast-like behavior.
Woodard notes that the author of 1 Samuel was most likely not aware of the broader Indo-European
mythological context, but may draw upon an oral tradition linking the Goliath with the lion, hence David's
mention of killing the lion and bear, and Goliath's question “Am I a dog, that you come to me with sticks?”.

Later traditions

Jewish
According to the Babylonian Talmud (Sotah 42b) Goliath was a
son of Orpah, the sister-in-law of Ruth, David's own great
grandmother (Ruth → Obed → Jesse → David). Ruth Rabbah, a
haggadic and homiletic interpretation of the Book of Ruth, makes
the blood-relationship even closer, considering Orpah and Ruth to
have been full sisters. Orpah was said to have made a pretense of
accompanying Ruth but after forty paces left her. Thereafter she led
a dissolute life. According to the Jerusalem Talmud, Goliath was
born by polyspermy, and had about one hundred fathers.[26]
Artist's rendition of Goliath's fall
The Talmud stresses Goliath's ungodliness: his taunts before the
Israelites included the boast that it was he who had captured the
Ark of the Covenant and brought it to the temple of Dagon, and his challenges to combat were made at
morning and evening in order to disturb the Israelites in their prayers. His armor weighed 60 tons,
according to rabbi Hanina; 120, according to rabbi Abba bar Kahana; and his sword, which became the
sword of David, had marvelous powers. On his death it was found that his heart carried the image of
Dagon, who thereby also came to a shameful downfall.[27]

In Pseudo-Philo, believed to have been composed between 135  BC and 70 AD, David picks up seven
stones and writes on them his father's name, his own name, and the name of God, one name per stone;
then, speaking to Goliath, he says "Hear this word before you die: were not the two woman from whom
you and I were born, sisters? And your mother was Orpah and my mother Ruth  ..." After David strikes
Goliath with the stone he runs to Goliath before he dies and Goliath says "Hurry and kill me and rejoice."
and David replies "Before you die, open your eyes and see your slayer." Goliath sees an angel and tells
David that it is not he who has killed him but the angel. Pseudo-Philo then goes on to say that the angel of
the Lord changes David's appearance so that no one recognizes him, and thus Saul asks who he is.[28]

Islam

Goliath appears in chapter 2 of the Quran (2: 247–252), in the narrative of David and Saul's battle against
the Philistines.[29] Called Jalut in Arabic (‫)جالوت‬, Goliath's mention in the Quran is concise, although it
remains a parallel to the account in the Hebrew Bible. Muslim scholars have tried to trace Goliath's origins,
most commonly with the Amalekites.[30] Goliath, in early scholarly tradition, became a kind of byword or
collective name for the oppressors of the Israelite nation before David.[29] Muslim tradition sees the battle
with Goliath as a prefiguration of Muhammad's battle of Badr, and sees Goliath as parallel to the enemies
that Muhammad faced.[30]

Adaptations
American actor Ted Cassidy portrayed Goliath in the TV series Greatest Heroes of the Bible in 1978.[31]
Italian actor Luigi Montefiori portrayed this 9 ft 0 in (2.74 m)-tall giant in Paramount's 1985 live-action film
King David as part of a flashback. This film includes the King of the Philistines saying, "Goliath has
challenged the Israelites six times and no one has responded." It is then on the seventh time that David
meets his challenge.

The PBS series Wishbone featured Goliath in its first-season episode "Little Big Dog".

In 1972, Toho and Tsuburaya Productions collaborated on a film called Daigoro vs. Goliath, which follows
the story relatively closely but recasts the main characters as kaiju.
In 1975, Israeli band Poogy release a song called Golyat on the album
Tzafoof BaOzen, loosely and humorously based on the story.

Suzanne Vega's song Rock In This Pocket (Song Of David) on the album
99.9°F is based on the story.

Todd Rippon portrayed Goliath in the Xena: Warrior Princess episode

"Giant Killer". This version is an actual giant and an old friend of Xena
who was partially responsible for the giant Gareth killing his family. Like
the Bible, Goliath was killed by David. This was done when Xena and
those with her reflected the sunlight into his eyes. Before he died, Goliath
asked Xena to avenge his family by doing away with Gareth. She managed David and Goliath by
to do that in the episode "A Day in the Life" by secretly tying a kite to him Michelangelo, on the Sistine
and goading Gareth to chase him which led to Gareth getting hit by one of Chapel ceiling
Zeus' thunderbolts.

In 2005, Lightstone Studios released a direct-to-DVD movie musical titled "One Smooth Stone", which
was later changed to "David and Goliath". It is part of the Liken the Scriptures (now just Liken) series of
movie musicals on DVD based on scripture stories. Thurl Bailey, a former NBA basketball player, was cast
to play the part of Goliath in this film.

In 2009, NBC aired Kings which has a narrative loosely based on the biblical story of King David, but set
in a kingdom that culturally and technologically resembles the present-day United States.[32] The part of
Goliath is portrayed by a tank, which David destroys with a shoulder fired rocket launcher.

Goliath was portrayed by the Australian pro-wrestler, stuntman and actor Conan Stevens in the 2013 TV
miniseries The Bible.

Atalaia Nunes portrayed Goliath in the Brazilian miniseries Rei Davi (King David).

Italian Goliath film series (1960–1964)

The Italians used Goliath as an action superhero in a series of biblical adventure films (peplums) in the early
1960s. He possessed amazing strength, and the films were similar in theme to their Hercules and Maciste
movies. After the classic Hercules (1958) became a blockbuster sensation in the film industry, the 1959
Steve Reeves film Terrore dei Barbari (Terror of the Barbarians) was retitled Goliath and the Barbarians
in the United States, (after Joseph E. Levine claimed the sole right to the name of Hercules); the film was so
successful at the box office, it inspired Italian filmmakers to do a series of four more films featuring a
beefcake hero named Goliath, although the films were not really related to each other. (The 1960 Italian
film David and Goliath starring Orson Welles was not one of these, since that film was a straightforward
adaptation of the biblical story).

The four titles in the Italian Goliath series were as follows:

Goliath contro i giganti/Goliath Against the Giants (1960) starring Brad Harris
Goliath e la schiava ribelle/Goliath and the Rebel Slave (a.k.a. The Tyrant of Lydia vs. The
Son of Hercules) (1963) starring Gordon Scott
Golia e il cavaliere mascherato/Goliath and the Masked Rider (a.k.a. Hercules and the
Masked Rider) (1964) starring Alan Steel
Golia alla conquista di Bagdad/Goliath at the Conquest of Baghdad (a.k.a. Goliath at the
Conquest of Damascus, 1964) starring Peter Lupus
The name Goliath was later inserted into the film titles of three other Italian muscle man movies that were
retitled for distribution in the United States in an attempt to cash in on the Goliath craze, but these films
were not originally made as Goliath films in Italy.

Both Goliath and the Vampires (1961) and Goliath and the Sins of Babylon (1963) actually featured the
famed superhero Maciste in the original Italian versions, but American distributors did not feel the name
Maciste had any meaning to American audiences. Goliath and the Dragon (1960) was originally an Italian
Hercules film called The Revenge of Hercules.

Modern usage of "David and Goliath"

In modern usage, the phrase "David and Goliath" has taken on a secular meaning, denoting an underdog
situation, a contest where a smaller, weaker opponent faces a much bigger, stronger adversary; if successful,
the underdog may win in an unusual or surprising way.[5][33]

Theology professor Leonard Greenspoon, in his essay, "David vs. Goliath in the Sports Pages", explains
that "most writers use the story for its underdog overtones (the little guy wins) ... Less likely to show up in
newsprint is the contrast that was most important to the biblical authors: David's victory shows the power of
his God, while Goliath's defeat reveals the weakness of the Philistine deities."[34]

The phrase is widely used in news media to succinctly characterize underdog situations in many contexts
without religious overtones. Contemporary headlines include: sports ("Haye relishes underdog role in
'David and Goliath' fight with Nikolai Valuev"—The Guardian[35]); business ("On Internet, David-and-
Goliath Battle Over Instant Messages"—The New York Times[36]); science ("David and Goliath: How a
tiny spider catches much larger prey"—ScienceDaily;[37] politics ("Dissent in Cuba: David and Goliath"—
The Economist[38]); social justice ("David-and-Goliath Saga Brings Cable to Skid Row"—Los Angeles
Times[39]).

Aside from the above allegorical use of "David and Goliath", there is also the use of "Goliath" for a
particularly tall person.[40][41] For example, basketball player Wilt Chamberlain was nicknamed "Goliath",
which he disliked.[42]

See also
An Army of Davids
Battle of Ain Jalut ("Battle of Goliath Well")
Gilgamesh
List of tallest people
David Plates
Survivor: David vs. Goliath, the 37th season of American Survivor, which utilizes the David
and Goliath theme.

Notes
a. Hebrew: ‎‫ ָּגְל ָית‬Goləyāṯ; Arabic: ‫ ُج ليات‬Ǧulyāt (Christian term) or ‫ َج اُلوت‬Ǧālūt (Quranic term).
b. Compare texts of short and long versions of 1 Samuel 17 (http://kukis.org/Samuel/1Sam_17.
htm#The%20LXX%20%E2%82%AC%20of%20I%20Samuel%2017%20(with%20the%20Mi
ssing%20Portions%20in%20Magenta)).
References

Citations
1. Nelson 2000, p. 519.
2. Finkelstein & Silberman 2007, pp. 2, 57.
3. Halpern 2003, p. 8.
4. Finkelstein & Silberman 2007, p. 196.
5. "David, and Goliath" (http://www.oxfordlearnersdictionaries.com/definition/american_englis
h/david-and-goliath). Oxford Advanced American Dictionary. Retrieved 11 February 2015.
"used to describe a situation in which a small or weak person or organization tries to defeat
another much larger or stronger opponent: The game looks like it will be a David and Goliath
contest."
6. Campbell & O'Brien 2000, p. 2 and fn6.
7. Person 2010, p. 10–11.
8. "1 Samuel, CHAPTER 17 | USCCB" (https://bible.usccb.org/bible/1samuel/17).
bible.usccb.org.
9. Campbell & O'Brien 2000, p. 259-269 fn58.
10. Johnson 2015, p. 10-11.
11. Ehrlich, C. S. (1992). "Goliath (Person)". In D. N. Freedman (ed.), The Anchor Yale Bible
Dictionary (Vol. 2, p. 1073). New York: Doubleday
12. Hays, J. Daniel (December 2005). "Reconsidering the Height of Goliath" (http://www.etsjets.
org/files/JETS-PDFs/48/48-4/JETS_48-4_701-714.pdf) (PDF). Journal of the Evangelical
Theological Society. 48 (4): 701–2.
13. Driesbach 2016, p. 73.
14. Halpern 2003, pp. 7–10 (https://books.google.com/books?id=tn8PG4XfuBAC&pg=PA8).
15. Hubbard, Robert L.; Younger, K. Lawson; Arnold, Bill T.; Konkel, August H.; Hill, Andrew E.;
Jobes, Karen H. (2015). NIVAC Bundle 2: Historical Books (https://books.google.com/book
s?id=foGmCgAAQBAJ&pg=PT1841). The NIV Application Commentary. Zondervan
Academic. p. unpaginated. ISBN 978-0-310-53003-9. Retrieved 4 March 2022. "Most
scholars dismiss the parallel in 1 Chronicles 20:5 as an obvious harmonization"
16. Provan, Iain William; Long, V. Philips; Longman, Tremper (2003). A Biblical History of Israel
(https://books.google.com/books?id=dmI4eW8qvOYC&pg=PA224). Presbyterian Publishing
Corporation. p. 224. ISBN 978-0-664-22090-7. Retrieved 4 March 2022. "Halpern represents
perhaps a majority of current scholars"
17. Long, V. Philips; Firth, David G.; Longman, Tremper (2020). 1 and 2 Samuel: An Introduction
and Commentary (https://books.google.com/books?id=3PzEDwAAQBAJ&pg=PA446).
Tyndale Old Testament Commentaries. InterVarsity Press. p. 446. ISBN 978-0-8308-4809-6.
Retrieved 4 March 2022. "leaving a majority of modern scholars to draw the conclusion that
(4) the deed of Elhanan has simply been reassigned to enhance the reputation of the much
more famous David (Alter 1999: 334)."
18. Azzan Yadin (2004). "Goliath's Armor and the Israelite Collective Memory" (http://berlinarcha
eology.files.wordpress.com/2013/08/yadin-goliaths-armor.pdf) (PDF). Vetus Testamentum.
LIV (3): 373–95.

– See also Israel Finkelstein. "The Philistines in the Bible: A Late Monarchic Perspective".
Journal for the Study of the Old Testament. 27 (131): 67.

– For a brief online overview, see Christopher Heard (28 April 2006). "Yadin on "David and
Goliath" in VT 54 (2004)" (https://web.archive.org/web/20071013211237/http://www.heardw
orld.com/higgaion/?p=398). Higgaion. Archived from the original on 13 October 2007.
19. Finkelstein & Silberman 2007, pp. 198–199.
20. Homer, Iliad Book 7 ll.132–160.
21. West 1997, pp. 370, 376.
22. Tell es-Safi/Gath weblog (http://gath.wordpress.com/2006/02/16/comment-on-the-news-item-
in-bar-on-the-goliath-inscription/) and Bar-Ilan University (https://web.archive.org/web/20080
109230143/http://faculty.biu.ac.il/~maeira/Goliath/Goliath%20Inscription.html); For the editio
princeps and an in-depth discussion of the inscription, see now: Maeir, A.M., Wimmer, S.J.,
Zukerman, A., and Demsky, A. (2008 (in press)). "An Iron Age I/IIA Archaic Alphabetic
Inscription from Tell es-Safi/Gath: Paleography, Dating, and Historical-Cultural Significance".
Bulletin of the American Schools of Oriental Research.
23. Vernet Pons, M. (2012). "The etymology of Goliath in the light of Carian Wljat/Wliat: a new
proposal". Kadmos, 51, 143–164.
24. "Tall tale of a Philistine: researchers unearth a Goliath cereal bowl" (http://www.smh.com.au/
news/science/tall-tale-of-a-philistine-researchers-unearth-a-goliath-cerealbowl/2005/11/14/1
131951099130.html?oneclick=true). The Sydney Morning Herald. Reuters. 15 November
2005.
25. Woodard, Roger D. (2022), "On Goliath, Alyattes, Indo-European Wolves, and Lydian Lions:
A Reexamination of 1 Sam 17:1–11, 32–40" (https://www.sbl-site.org/assets/pdfs/pubs/9780
884145165_OA.pdf) (PDF), in Rollston, Christopher (ed.), Biblical and Ancient Near Eastern
Studies in Honor of P. Kyle McCarter Jr. (Ancient Near East Monographs), SBL Press,
pp. 239–254
26. Jerusalem Talmud Yebamoth, 24b.
27. For a brief overview of Talmudic traditions on Goliath, see Jewish Encyclopedia, "Goliath" (h
ttp://www.jewishencyclopedia.com/view.jsp?artid=336&letter=G).
28. Charlesworth, James H. 1983. The Old Testament pseudepigrapha vol 2. Garden City, N.Y.:
Doubleday. ISBN 0-385-18813-7 p. 374.
29. Encyclopedia of Islam, G. Vajda, Djalut
30. Hughes Dictionary of Islam, T.P. Hughes, Goliath
31. " 'Greatest Heroes of the Bible' David & Goliath (TV episode 1978)" (https://www.imdb.com/ti
tle/tt1095791/). imdb. Retrieved 28 April 2011.
32. Alston, Joshua (16 July 2009). "What Would Jesus Watch?" (http://www.newsweek.com/wha
t-would-jesus-watch-82121). Newsweek. Retrieved 19 June 2016.
33. "David and Goliath" (http://www.macmillandictionary.com/dictionary/american/david-and-goli
ath). Macmillan Dictionary. Retrieved 11 February 2015. "used for describing a situation in
which a small person or organization defeats a much larger one in a surprising way"
34. Greenspoon, Leonard. "David vs. Goliath in the Sports Pages" (http://www.bibleodyssey.org/
en/passages/related-articles/david-versus-goliath-in-the-sports-pages.aspx). Society of
Biblical Literature. Retrieved 12 February 2015.
35. McRae, Donald (3 November 2009). "Haye relishes underdog role in 'David and Goliath'
fight with Nikolai Valuev" (https://www.theguardian.com/sport/2009/nov/03/david-haye-nikola
i-valuev-donald-mcrae). The Guardian. London. Retrieved 3 November 2009. Smaller boxer
battles gigantic WBA world heavyweight champion.
36. Blair, Jayson (24 June 2000). "On Internet, David-and-Goliath Battle Over Instant Messages"
(https://www.nytimes.com/2000/06/24/nyregion/on-internet-david-and-goliath-battle-over-inst
ant-messages.html). The New York Times. Retrieved 27 March 2015. Tiny online start-up
battles Internet giant.
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External links
Media related to Goliath at Wikimedia Commons

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