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Susanna

Susanna and the Elders

1 A man lived in Babylon, and his name was Joakim. 2 He took a wife, whose name was Susanna, the daughter of Hilkiah, a very beautiful woman, and one who feared the Lord. 3 Her parents were also righteous, and taught their daughter according to the law of Moses. 4 Now Joakim was a very rich man, and had a beautiful garden next to his house. The Jews used to come to him, because he was more honorable than all others. 5 The same year, two of the elders of the people were appointed to be judges, such as the Lord spoke of, that wickedness came from Babylon from elders who were judges, who were supposed to govern the people. 6 These were often at Joakim’s house. All who had any lawsuits came to them.

The Elders Plot Against Susanna

7 When the people went away at noon, Susanna went into her husband’s garden to walk. 8 The two elders saw her going in every day and walking; and they were inflamed with lust for her. 9 They perverted their own mind and turned away their eyes, that they might not look to heaven, nor remember just judgments. 10 And although they both were wounded with lust for her, neither dared to tell the other his distress. 11 For they were ashamed to declare their lust, what they desired to do with her. 12 Yet they watched eagerly from day to day to see her. 13 The one said to the other, “Let’s go home, now; for it is dinner time.” So they went out and parted from each other. 14 Turning back again, they came to the same place. After they had asked one another the cause, they acknowledged their lust. Then together they appointed a time when they might find her alone.

Susanna Refuses the Elders

15 It happened, as they watched for an opportune day, that she went in as before with only two maids, and she desired to wash herself in the garden; for it was hot. 16 There was nobody there except the two elders who had hidden themselves and watched her. 17 Then she said to her maids, “Bring me olive oil and ointment, and shut the garden doors, that I may wash myself.” 18 They did as she asked them and shut the garden doors, and went out themselves at the side doors to fetch the things that she had commanded them. They didn’t see the elders, because they were hidden. 19 Now when the maids had gone out, the two elders rose up and ran to her, saying, 20 “Behold, the garden doors are shut, that no man can see us, and we are in love with you. Therefore consent to us, and lie with us. 21 If you will not, we will testify against you, that a young man was with you; therefore you sent your maids away from you.” 22 Then Susanna sighed, and said, “I am trapped; for if I do this thing, it is death to me. If I don’t do it, I can’t escape your hands. 23 It is better for me to fall into your hands, and not do it, than to sin in the sight of the Lord.” 24 With that Susanna cried with a loud voice; and the two elders cried out against her. 25 Then one of them ran and opened the garden doors. 26 So when the servants of the house heard the cry in the garden, they rushed in at the side door to see what had happened to her. 27 But when the elders had told their tale, the servants were greatly ashamed; for there was never such a report made of Susanna.

Susanna Is Accused and Condemned

28 It came to pass on the next day, when the people assembled to her husband Joakim, the two elders came full of their wicked intent against Susanna to put her to death, 29 and said before the people, “Send for Susanna, the daughter of Hilkiah, Joakim’s wife.” So they sent; 30 and she came with her father and mother, her children, and all her relatives. 31 Now Susanna was a very delicate woman, and beautiful to behold. 32 These wicked men commanded her to be unveiled, for she was veiled, that they might be filled with her beauty. 33 Therefore her friends and all who saw her wept. 34 Then the two elders stood up in the midst of the people and laid their hands upon her head. 35 She, weeping, looked up toward heaven; for her heart trusted in the Lord. 36 The elders said, “As we walked in the garden alone, this woman came in with two maids, shut the garden doors, and sent the maids away. 37 Then a young man who was hidden there came to her and lay with her. 38 And we, being in a corner of the garden, saw this wickedness and ran to them. 39 And when we saw them together, we couldn’t hold the man; for he was stronger than we, and opened the doors, and leaped out. 40 But having taken this woman, we asked who the young man was, 41 but she would not tell us. We testify these things.” Then the assembly believed them, as those who were elders of the people and judges; so they condemned her to death. 42 Then Susanna cried out with a loud voice, and said, “O everlasting God, you know the secrets, and know all things before they happen.⁠ 43 You know that they have testified falsely against me. Behold, I must die, even though I never did such things as these men have maliciously invented against me.”

Daniel Exposes the False Witnesses

44 The Lord heard her voice. 45 Therefore when she was led away to be put to death, God raised up the holy spirit of a young lad, whose name was Daniel.⁠ 46 He cried with a loud voice, “I am clear from the blood of this woman!” 47 Then all the people turned toward him, and said, “What do these words that you have spoken mean?” 48 So he, standing in the midst of them, said, “Are you all such fools, you sons of Israel, that without examination or knowledge of the truth you have condemned a daughter of Israel? 49 Return again to the place of judgment; for these have testified falsely against her.” 50 Therefore all the people turned again in haste, and the elders said to him, “Come, sit down among us, and show it to us, seeing God has given you the honor of an elder.” 51 Then Daniel said to them, “Put them far apart from each other, and I will examine them.” 52 So when they were put apart one from another, he called one of them, and said to him, “O you who have become old in wickedness, now your sins which you committed before have come back, 53 in pronouncing unjust judgment, condemning the innocent, and letting the guilty go free; although the Lord says, ‘You shall not kill the innocent and righteous.’ 54 Now then, if you saw her, tell me, under which tree did you see them being intimate together?” He answered, “Under a mastic tree.” 55 And Daniel said, “You have certainly lied against your own head; for even now the angel of God has received the sentence of God and will cut you in two.” 56 So he put him aside, and commanded to bring the other, and said to him, “O you offspring of Canaan, and not of Judah, beauty has deceived you, and lust has perverted your heart.⁠ 57 Thus you have dealt with the daughters of Israel, and they were intimate with you out of fear; but the daughter of Judah would not tolerate your wickedness. 58 Now therefore tell me, under which tree did you catch them being intimate together?” He answered, “Under an evergreen oak tree.” 59 Then Daniel said to him, “You have also certainly lied against your own head; for the angel of God waits with the sword to cut you in two, that he may destroy you.” 60 With that, all the assembly cried out with a loud voice, and blessed God, who saves those who hope in him. 61 Then they arose against the two elders, for Daniel had convicted them of false testimony out of their own mouth, and they did to them what they maliciously intended to do to their neighbor. 62 According to the law of Moses they put them to death, and the innocent blood was saved the same day.

Susanna's Family Gives Thanks

63 Therefore Hilkiah and his wife praised God for their daughter Susanna, with Joakim her husband, and all the relatives, because there was no dishonesty found in her. 64 And from that day on, Daniel had a great reputation in the sight of the people.

Texts in conversation

Compare Susanna 1:42 and Athanasius, Discourse Against the Arians 12:1

Deuterocanon · Early Christian

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Summary

The Christian theologian Athanasius quotes Susanna along with other Jewish texts, using them as authoritative sources. Although he later describes such texts as secondary, his use of Susanna shows how it influenced early Christian tradition.

Passages

Susanna 1:42

Deuterocanon
39 And when we saw them together, we couldn’t hold the man; for he was stronger than we, and opened the doors, and leaped out. 40 But having taken this woman, we asked who the young man was, 41 but she would not tell us. We testify these things.” Then the assembly believed them, as those who were elders of the people and judges; so they condemned her to death. 42 Then Susanna cried out with a loud voice, and said, “O everlasting God, you know the secrets, and know all things before they happen. 43 You know that they have testified falsely against me. Behold, I must die, even though I never did such things as these men have maliciously invented against me.”
200–1 BCE (scholarly estimate) Read in Susanna
For after mentioning the creation, he naturally speaks of the Maker's Power as seen in it; and that Power, I say, is the Word of God, through whom all things have been made. If indeed the creation is sufficient by itself alone, without the Son, to make God known, be careful not to fall into thinking that it has come into being without the Son. But if it has come into being through the Son, and 'in Him all things hold together,' it must follow that whoever contemplates the creation rightly is also contemplating the Word who made it, and through Him begins to grasp the Father. And if, as the Savior also says, 'No one knows the Father except the Son, and the one to whom the Son reveals Him,' and if, when Philip asked, 'Show us the Father,' He did not say, 'Look at the creation,' but, 'Whoever has seen Me has seen the Father,' then Paul has good reason — while accusing the Greeks of contemplating the harmony and order of creation without reflecting on the Word who made it and is within it (for the creatures bear witness to their own Maker), so as to grasp the true God through creation and abandon their worship of it — Paul has good reason, I say, to speak of 'His Eternal Power and Godhead,' meaning the Son by it. And where the sacred writers say, 'Who exists before the ages,' and 'Through whom He made the ages,' they proclaim just as clearly the eternal and everlasting being of the Son, even while they are speaking of God Himself. So, if Isaiah says, 'The Everlasting God, the Creator of the ends of the earth'; and Susanna said, 'O Everlasting God'; and Baruch wrote, 'I will cry to the Everlasting in my days,' and shortly after, 'My hope is in the Everlasting, that He will save you, and joy has come to me from the Holy One'; still, since the Apostle, writing to the Hebrews, says, 'Who, being the radiance of His glory and the Expression of His Person'; and David too in the eighty-ninth Psalm, 'And let the brightness of the Lord be upon us,' and, 'In Your Light we shall see Light' — who has so little sense as to doubt the eternity of the Son? For when did anyone see light without the brightness of its radiance, that he may say of the Son, 'There was once when He was not,' or 'Before His generation He was not'? And the words addressed to the Son in the hundred and forty-fourth Psalm, 'Your kingdom is a kingdom of all ages,' forbid anyone to imagine any interval at all in which the Word did not exist. For if every interval in the ages is measured, and the Word is King and Maker of all the ages, then, since no interval at all exists before Him, it would be madness to say, 'There was once when the Everlasting was not,' and 'The Son is from nothing.' And since the Lord Himself says, 'I am the Truth,' not 'I became the Truth,' but always 'I am — I am the Shepherd — I am the Light,' and again, 'Do you not call Me Lord and Master? And you say well, for so I am' — who, hearing such language from God, the Wisdom and Word of the Father, speaking of Himself, will still hesitate about the truth, and not at once believe that the phrase 'I am' means that the Son is eternal and without beginning?
355–360 CE (scholarly estimate) Read in Athanasius, Discourse Against the Arians

References

"... For many Christian authorities the criterion for a book’s inclusion in the canon depended not on the language of composition, but on whether it was normative and authoritative for doctrine and public reading. Yet books that fell outside this category could still be canonical at a lower level, and used for private reading among Christians, and so were certainly not banned or ignored. Even Athanasius of Alexandria, whose festal letter of 367 CE is often held to demarcate a Christian canon, notes that though certain books are not canonical (οὐ κανονιζόμενα μέν), they were authorized by tradition (τετυπωμένα δὲ παρὰ τῶν πατέρων) for reading to recent converts. For Athanasius these works included Wisdom of Solomon, Sirach, Judith, Tobit, and also Esther, while with most other authorities he included both Esdras A and B in the Old Testament canon. Other early canonical lists of Greek Scripture, and the books included in the great codices Vaticanus, Sinaiticus, and Alexandrinus, display a variety of contents and groupings. For instance, the list of books in Pseudo-Chrysostom’s Synopsis of Sacred Scripture, includes Sirach among its ‘hortatory’ (συμβουλευτικόν) category of works such as Proverbs and Ecclesiastes. Yet the list in the Synopsis of Pseudo-Athanasius, which depends in part on Pseudo-Chrysostom, explicitly states that to the ‘disputed’ (ἀντιλεγόμενα) books Wisdom, Sirach, Esther, Judith, and Tobit, one should also add Maccabees, ‘Ptolemaika’, Psalms of Solomon, Odes of Solomon, and Susanna ..."
Alison G. Salvesen, “Deuterocanonical and Apocryphal Books,” in The Oxford Handbook of the Septuagint, ed. Alison Salvesen and T. M. Law (Oxford: Oxford University Press, 2021), 385–402.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Susanna 1:42 and Athanasius, Discourse Against the Arians 12:1

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