Susanna 1:42


39 Although we saw them embracing, we could not hold the man, because he was stronger than we, and he opened the doors and got away. 40 We did, however, seize this woman and asked who the young man was, 41 but she would not tell us. These things we testify." Because they were elders of the people and judges, the assembly believed them and condemned her to death. 42 Then Susanna cried out with a loud voice, and said, "O eternal God, you know what is secret and are aware of all things before they come to be; 43 you know that these men have given false evidence against me. And now I am to die, though I have done none of the wicked things that they have charged against me!"

Athanasius Discourse Against the Arians 4


And where the sacred writers say, 'Who exists before the ages,' and 'By whom He made the ages,' they thereby as clearly preach the eternal and everlasting being of the Son, even while they are designating God Himself. Thus, 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 unto the Everlasting in my days,' and shortly after, 'My hope is in the Everlasting, that He will save you, and joy has come unto me from the Holy One' yet forasmuch as 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 the brightness of the Lord be upon us,' and, 'In Your Light shall we see Light ,' who has so little sense as to doubt of the eternity of the Son?

 Notes and 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 ..."

Salvesen, Alison G. "Deuterocanonical and Apocryphal Books" in Salvesen, Alison, and T. M. Law (eds.) The Oxford Handbook of the Septuagint (pp. 385-402) Oxford University Press, 2021

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