Prof. Michael Segal is the Father Takeji Otsuki Professor of Biblical Studies at the Hebrew University of Jeruslaem, and Head of the Hebrew University Bible Project. He is the author of The Book of Jubilees: Rewritten Bible, Redaction, Ideology and Theology (2007); Dreams, Riddles, and Visions: Textual, Contextual, and Intertextual Approaches to the Book of Daniel (2016); The Hebrew University Bible Edition: Twelve Prophets (2024); and recently completed a commentary on the Book of Daniel to be published in the Anchor Yale Bible series.
Last Updated
November 16, 2025
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The first section of Daniel (chs. 2-6) is a collection of quasi-independent court tales. Once they were combined into the book of Daniel in its current form, the story of Daniel interpreting Nebuchadnezzar’s dream, which parallels Pharaoh’s dream in the Joseph story, was revised. It was further supplemented with Daniel’s prayer which creates a contrast between the power of God and that of Antiochus IV.
The first section of Daniel (chs. 2-6) is a collection of quasi-independent court tales. Once they were combined into the book of Daniel in its current form, the story of Daniel interpreting Nebuchadnezzar’s dream, which parallels Pharaoh’s dream in the Joseph story, was revised. It was further supplemented with Daniel’s prayer which creates a contrast between the power of God and that of Antiochus IV.
The four beasts of Daniel 7 represent four kingdoms. The terrifying fourth beast with ten horns and iron teeth is the Greek kingdom of Syria. This beast grows a talking horn, which represents Antiochus IV, whose persecutions (167–164 B.C.E.), the biblical author believes, can only be stopped by divine intercession.
The four beasts of Daniel 7 represent four kingdoms. The terrifying fourth beast with ten horns and iron teeth is the Greek kingdom of Syria. This beast grows a talking horn, which represents Antiochus IV, whose persecutions (167–164 B.C.E.), the biblical author believes, can only be stopped by divine intercession.
