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==Contents==
==Contents==
Three sections constitute the divisions of the Book of Daniel:
Daniel and the Kings of Babylon (1:1–6:29)
<br/>Daniel and the Kings of Babylon (1:1–6:29)
Daniel’s Visions (7:1–12:13)
<br/>Daniel’s Visions (7:1–12:13)
Appendix: Susanna, Bel, and the Dragon (13:1–14:42)
<br/>Appendix: Susanna, Bel, and the Dragon (13:1–14:42)
===Masoretic Text===
The Masoretic Hebrew Book of Daniel consists of two distinct parts.<ref name="d"/> The first part, consisting of the first six chapters, is chiefly historical; and the second part, consisting of the remaining six chapters, is chiefly prophetical.<ref name="d"/>
The Masoretic Hebrew Book of Daniel consists of two distinct parts.<ref name="d"/> The first part, consisting of the first six chapters, is chiefly historical; and the second part, consisting of the remaining six chapters, is chiefly prophetical.<ref name="d"/>
The prophetical part consists of three visions and one lengthened prophetical communication.<ref name="d">{{Easton|Daniel}}</ref> Some suggest that the second part was written hundreds of years later, perhaps based on an oral tradition, but it was nevertheless certainly written well before Christ.
The prophetical part consists of three visions and one lengthened prophetical communication.<ref name="d">{{Easton|Daniel}}</ref> Some suggest that the second part was written hundreds of years later, perhaps based on an oral tradition, but it was nevertheless certainly written well before Christ.
===Septuagint and Vulgate===
The Christian Old Testament Book of Daniel in both the Septuagint and the Vulgate consists of two distinct kinds of narrative, historical and prophetic, in three parts. In the Septuagint, the first part begins with the first chapter narrative of Daniel, a youth, saving Susanna from the death sentence of the two corrupt judges, with the first part of the book thus consisting of the first seven chapters, which are chiefly historical; the second part, consisting of six chapters, primarily relating visions sent to Daniel and interpreted by [[Gabriel (archangel)|Gabriel]], is chiefly prophetical; and the third part, consisting of one chapter, is chiefly historical. In the 5th century, the 1st chapter of Daniel in the Septuagint was moved by [[Jerome]] and placed in his Vulgate translation near the end of the book as the 13th chapter of Daniel, so that in the Vulgate the first part of Daniel consists of six chapters, the second part six chapters, and the third part two chapters. In accordance with the ancient traditional reading of the text of the Bible in the Christian Church, Jerome elected to leave in their traditional place in the text in the 3rd chapter of Daniel the 62 verses he did not find in any of the Hebrew manuscripts he had available to him; but he noted [[Historical-critical method (Higher criticism)|critically]] that they are "not in the Hebrew".
The Christian Old Testament Book of Daniel in both the Septuagint and the Vulgate consists of two distinct kinds of narrative, historical and prophetic, in three parts. In the Septuagint, the first part begins with the first chapter narrative of Daniel, a youth, saving Susanna from the death sentence of the two corrupt judges, with the first part of the book thus consisting of the first seven chapters, which are chiefly historical; the second part, consisting of six chapters, primarily relating visions sent to Daniel and interpreted by [[Gabriel (archangel)|Gabriel]], is chiefly prophetical; and the third part, consisting of one chapter, is chiefly historical. In the 5th century, the 1st chapter of Daniel in the Septuagint was moved by [[Jerome]] and placed in his Vulgate translation near the end of the book as the 13th chapter of Daniel, so that in the Vulgate the first part of Daniel consists of six chapters, the second part six chapters, and the third part two chapters. In accordance with the ancient traditional reading of the text of the Bible in the Christian Church, Jerome elected to leave in their traditional place in the text in the 3rd chapter of Daniel the 62 verses he did not find in any of the Hebrew manuscripts he had available to him; but he noted [[Historical-critical method (Higher criticism)|critically]] that they are "not in the Hebrew".