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'The Book of Daniel is a book of the Bible which contains an "account of the activities and visions of Daniel, a noble Jew exiled at Babylon."[1] In the Hebrew Bible it is found in the Ketuvim (writings), while in Christian Bibles it is grouped with the Major Prophets.[2] The Jewish and Protestant versions of Daniel (the Greek and Catholic version contains additional material) divides into two parts, a set of tales in chapters 1–6 in which Daniel and his companions demonstrate the superiority of their God, and the series of visions making up chapters 7–12.[3][4] Traditionally ascribed to Daniel himself, modern scholarly consensus considers the book pseudonymous, the stories of the first half legendary in origin, and the visions of the second the product of anonymous authors in the Maccabean period (2nd century BCE).[4] Its exclusion from the Prophets (Isaiah, Jeremiah, Ezekiel, and the Twelve) was probably because it appeared after the canon for those books had closed, and the dominant view among scholars is that Daniel is not in any case a prophetic book but an apocalypse.[5] The Greek and Catholic versions of Daniel include three books that seem to have been written later than the original: The Song of the Three Holy Children, The History of Susanna, and The History of the Destruction of Bel and the Dragon.[6] The book's message is that just as the God of Israel saved Daniel and his friends from their enemies, so he would save all Israel in their present oppression.[7] Its influence has resonated through later ages, from the Dead Sea Scrolls community and the authors of the gospels and Revelation, the various movements from the 2nd century to the Protestant Reformation, and modern millennialist movements, on whom it continues to have a profound influence Daniel falls into two halves, chapters 1–6 containing six tales of Jewish heroism set in the Babylonian court, and chapters 7–12 containing four apocalyptic visions.[2] This is complicated somewhat by the fact that chapters 1 and 8–12 are in Hebrew and 2–7 in Aramaic.[9][10] The reasons behind this have never been satisfactorily explained. Chapters 1–6 show a progression over time in terms of their setting, from Babylonian to Median times, which begins again (Babylonian to Persian) in chapters 7–12. The following outline is provided by John J. Collins in his commentary on Daniel:[11]' (All video description information is from wikipedia)