This book takes its name not from the author, who is actually unknown, but from its hero, who was allegedly among the first Jews deported to Babylon, where he lived at least until 538 B.C. Strictly speaking, the book does not belong to the prophetic writings but rather to a distinctive type of literature known as “apocalyptic,” of which it is an early specimen. Apocalyptic writing first appears about 200 B.C. and flourished among Jews and Christians down to the Middle Ages, especially in times of persecution. Apocalyptic literature has its roots in the older teaching of the prophets, who often pointed ahead to the day of the Lord, the consummation of history. For both prophet and apocalyptist there was one Lord of history, who would ultimately vindicate the chosen people. Apocalyptic also has roots in the wisdom tradition. Daniel has the gift of discernment from God. Greek wisdom (represented by the Babylonian “magicians and enchanters”) is ridiculed (see especially chaps. 2 and 5), whereas God reveals hidden things to faithful servants.

This work was composed during the bitter persecution carried on by Antiochus IV Epiphanes (167–164 B.C.) and was written to strengthen and comfort the Jewish people in their ordeal. The persecution was occasioned by Antiochus’s efforts to unify his kingdom, in face of the rising power of Rome, by continuing the hellenization begun by Alexander the Great; Antiochus tried to force Jews to adopt Greek ways, including religious practices. Severe penalties, including death, were exacted against those who refused (cf., e.g., 1 Mc 1:41–63).

The book contains traditional stories (chaps. 1–6), which tell of the trials and triumphs of the wise Daniel and his three companions. The moral is that people of faith can resist temptation and conquer adversity. The stories bristle with historical problems and have the character of historical novels rather than factual records. What is more important than the question of historicity, and closer to the intention of the author, is the fact that persecuted Jews of the second century B.C. would quickly see the application of these stories to their own plight.

There follows in chaps. 7–12 a series of visions promising deliverance and glory to the Jews in the days to come. The great nations of the ancient world have risen in vain against the Lord; his kingdom shall overthrow existing powers and last forever; in the end the dead will be raised for reward or punishment. Under this apocalyptic imagery some of the best elements of prophetic and sapiential teaching are synthesized: the insistence on right conduct, the divine control over events, the certainty that the kingdom of God will ultimately triumph and humanity attain the goal intended for it at the beginning of creation. The arrival of the kingdom is a central theme of the gospels, where Jesus is identified as the human figure (or “Son of Man”) who appears in Daniel’s vision in chap. 7. The message in both parts of the first twelve chapters (i.e., chaps. 1–6 and chaps. 7–12) is that history unrolls under the watchful eye of God, who does not abandon those who trust in him and will finally deliver and re-establish them. Moreover, it can be pointed out that chaps. 2 and 7 present the same teaching in different symbolism; 2:31 even describes the king’s dream as a “vision.”

The added episodes of Susanna, Bel, and the Dragon, found only in the Greek version, are edifying short stories with a didactic purpose (chaps. 13–14). The Greek version also adds a long prayer, numbered in the NAB and the Greek, 3:24–90, between 3:23–24 in the Hebrew text.

These three sections constitute the divisions of the Book of Daniel:

1. I. Daniel and the Kings of Babylon (1:1–6:29)
2. II. Daniel’s Visions (7:1–12:13)
3. III. Appendix: Susanna, Bel, and the Dragon (13:1–14:42)

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