Susanna

Contents and Genre

“Susanna” is an example of the Jewish short story, a type of early Jewish literature that includes Esther, Tobit, Judith, and the court tales of Dan 1–6. This literature proliferated during the Second Temple period (515 bce–70 ce) and is typically brief, well crafted, and entertaining. “Susanna” is often called one of the world's first detective stories because of the way in which the main character is ultimately vindicated through clever investigative tactics.

Although it is similar to the court tales in Dan 1–6, the story is distinctive in several respects. It does not take place in the Persian or Babylonian royal courts, but in the Jewish local court in Babylon. Unlike most of the tales from Dan 1–6, it contains virtually no miraculous or supernatural elements but relies almost entirely on Daniel's cunning. The story also highlights conflict among the Jews, whereas the court tales involve conflict between the Jews and the Babylonians. While the court tales focus on questions of Jewish identity and accommodation to foreign culture, the story of Susanna emphasizes virtue and living according to the laws of Moses despite the conditions of exile.

Composition and Location in the Canon

The story cannot be dated with precision, but it could have been written at any time during the Persian (539–333 bce) or the early Hellenistic periods before ca. 100 bce when the story was added to the OG version of the Septuagint. In the OG, the story is located in ch 13, but in Theodotion's version the story comes before ch 1 and introduces Daniel as a young man in Babylon. Judaism and Protestant Christianity do not give this chapter canonical authority. In Protestant tradition it is part of the Apocrypha. The NRSV follows Theodotion's version, which differs significantly from the OG.

Amy C. Merrill Willis

1

There was a man living in Babylon whose name was Joakim. 2He married the daughter of Hilkiah, named Susanna, a very beautiful woman and one who feared the Lord. 3Her parents were righteous, and had trained their daughter according to the law of Moses. 4Joakim was very rich, and had a fine garden adjoining his house; the Jews used to come to him because he was the most honored of them all.

5That year two elders from the people were appointed as judges. Concerning them the Lord had said: “Wickedness came forth from Babylon, from elders who were judges, who were supposed to govern the people.” 6These men were frequently at Joakim's house, and all who had a case to be tried came to them there.

7When the people left at noon, Susanna would go into her husband's garden to walk. 8Every day the two elders used to see her, going in and walking about, and they began to lust for her. 9They suppressed their consciences and turned away their eyes from looking to Heaven or remembering their duty to administer justice. 10Both were overwhelmed with passion for her, but they did not tell each other of their distress, 11for they were ashamed to disclose their lustful desire to seduce her. 12Day after day they watched eagerly to see her.

13One day they said to each other, “Let us go home, for it is time for lunch.” So they both left and parted from each other. 14But turning back, they met again; and when each pressed the other for the reason, they confessed their lust. Then together they arranged for a time when they could find her alone.

15Once, while they were watching for an opportune day, she went in as before with only two maids, and wished to bathe in the garden, for it was a hot day. 16No one was there except the two elders, who had hidden themselves and were watching her. 17She said to her maids, “Bring me olive oil and ointments, and shut the garden doors so that I can bathe.” 18They did as she told them: they shut the doors of the garden and went out by the side doors to bring what they had been commanded; they did not see the elders, because they were hiding.

19When the maids had gone out, the two elders got up and ran to her. 20They said, “Look, the garden doors are shut, and no one can see us. We are burning with desire for you; so give your consent, and lie with us. 21If you refuse, we will testify against you that a young man was with you, and this was why you sent your maids away.”

22Susanna groaned and said, “I am completely trapped. For if I do this, it will mean death for me; if I do not, I cannot escape your hands. 23I choose not to do it; I will fall into your hands, rather than sin in the sight of the Lord.”

24Then Susanna cried out with a loud voice, and the two elders shouted against her. 25And one of them ran and opened the garden doors. 26When the people in the house heard the shouting in the garden, they rushed in at the side door to see what had happened to her. 27And when the elders told their story, the servants felt very much ashamed, for nothing like this had ever been said about Susanna.

28The next day, when the people gathered at the house of her husband Joakim, the two elders came, full of their wicked plot to have Susanna put to death. In the presence of the people they said, 29“Send for Susanna daughter of Hilkiah, the wife of Joakim.” 30So they sent for her. And she came with her parents, her children, and all her relatives.

31Now Susanna was a woman of great refinement and beautiful in appearance. 32As she was veiled, the scoundrels ordered her to be unveiled, so that they might feast their eyes on her beauty. 33Those who were with her and all who saw her were weeping.

34Then the two elders stood up before the people and laid their hands on her head. 35Through her tears she looked up toward Heaven, for her heart trusted in the Lord. 36The elders said, “While we were walking in the garden alone, this woman came in with two maids, shut the garden doors, and dismissed the maids. 37Then a young man, who was hiding there, came to her and lay with her. 38We were in a corner of the garden, and when we saw this wickedness we ran to them. 39Although we saw them embracing, we could not hold the man, because he was stronger than we, and he opened the doors and got away. 40We did, however, seize this woman and asked who the young man was, 41but 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.

42Then 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; 43you 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!”

44The Lord heard her cry. 45Just as she was being led off to execution, God stirred up the holy spirit of a young lad named Daniel, 46and he shouted with a loud voice, “I want no part in shedding this woman's blood!”

47All the people turned to him and asked, “What is this you are saying?” 48Taking his stand among them he said, “Are you such fools, O Israelites, as to condemn a daughter of Israel without examination and without learning the facts? 49Return to court, for these men have given false evidence against her.”

50So all the people hurried back. And the rest of thea elders said to him, “Come, sit among us and inform us, for God has given you the standing of an elder.” 51Daniel said to them, “Separate them far from each other, and I will examine them.”

52When they were separated from each other, he summoned one of them and said to him, “You old relic of wicked days, your sins have now come home, which you have committed in the past, 53pronouncing unjust judgments, condemning the innocent and acquitting the guilty, though the Lord said, ‘You shall not put an innocent and righteous person to death.’ 54Now then, if you really saw this woman, tell me this: Under what tree did you see them being intimate with each other?” He answered, “Under a mastic tree.”b 55And Daniel said, “Very well! This lie has cost you your head, for the angel of God has received the sentence from God and will immediately cutb you in two.”

56Then, putting him to one side, he ordered them to bring the other. And he said to him, “You offspring of Canaan and not of Judah, beauty has beguiled you and lust has perverted your heart. 57This is how you have been treating the daughters of Israel, and they were intimate with you through fear; but a daughter of Judah would not tolerate your wickedness. 58Now then, tell me: Under what tree did you catch them being intimate with each other?” He answered, “Under an evergreen oak.”a 59Daniel said to him, “Very well! This lie has cost you also your head, for the angel of God is waiting with his sword to splita you in two, so as to destroy you both.”

60Then the whole assembly raised a great shout and blessed God, who saves those who hope in him. 61And they took action against the two elders, because out of their own mouths Daniel had convicted them of bearing false witness; they did to them as they had wickedly planned to do to their neighbor. 62Acting in accordance with the law of Moses, they put them to death. Thus innocent blood was spared that day.

63Hilkiah and his wife praised God for their daughter Susanna, and so did her husband Joakim and all her relatives, because she was found innocent of a shameful deed. 64And from that day onward Daniel had a great reputation among the people.

1–4: Introduction. 1: In Babylon, the story is set during the Babylonian exile (587–538 bce), much like other Daniel court tales, but a specific date is not given and the story was probably not written during the Babylonian exile. 1–2: The story begins not by naming Susanna, but her husband Joakim. His name means “the Lord will establish,” and is often associated with prominent members of the Judean community (Neh 12.10,12,26; Jdt 4.6; 15.8). Hilkiah means “the Lord is my portion” and is a common priestly name (2 Kings 22.4; Neh 12.7; Jer 1.1). The name Susanna, which means “lily” in Hebrew, is otherwise unknown in the Hebrew Bible, but appears in Lk 8.3 and some Babylonian materials from the Persian period. The motif of a righteous and very beautiful woman becomes common in the postexilic period (Esth 2.7,20 [Gk]); Tob 6.12; Jdt 8.7–8). 3: The law of Moses is a recurring motif in the story but is almost never mentioned in Dan 1–6. 4: Very rich, some Jews in the Diaspora did enjoy wealth and prosperity (see also Jer 29.5–7; 2 Esd 3.1b–2). Garden (Gk “paradeisos”) evokes Eden (Gen 2–3).
5–14: The wicked elders. 5: On the role of elders see Deut 21.18–21; Ezek 8.1; 14.1; 20.1. Wickedness came forth from Babylon, the quote is not from the Bible, although early Christian commentators connected it to Jer 23.14–15 and 29.21–23 and also identified the adulterous prophets Ahab and Zedekiah with the wicked elders in Susanna. Wickedness (Gk “anomia,” lit., “lawlessness”) contrasts with Susanna's adherence to the law of Moses. 8: Another motif in the story has to do with seeing, looking, and watching. The elders would see Susanna and lust, a violation of Ex 20.17. 9: Ironically, the elders stopped looking to Heaven, a circumlocution for God. 14: Pressed the other, suggests cross-examination that leads to confession, yet the elders will later offer false testimony against Susanna.
15–27: Attempted rape of Susanna. 17: Olive oil could be used cosmetically (Ps 104.15; see also Ruth 3.3; Jdt 10.3). 19–26: The entrapment resembles Joseph's at the hands of Potiphar's wife (Gen 39.6–18). 22: Death, the punishment for adultery according to Deut 22.22. 23: Susanna chooses to resist the elders out of virtue, not because she fears death (see also Gen 39.9). 24: In crying out, she follows Deut 22.24, which stipulates that a woman who is assaulted within the city must cry out to avoid culpability. 27: Ashamed, Susanna is presumed guilty despite her reputation for righteousness.
28–41: Susanna on trial. 28–32: Susanna is veiled, which indicates modesty. The elders order Susanna's head and hair to be uncovered, thus humiliating her further; see Num 5.18. The OG suggests that Susanna was stripped completely naked. Exposure was part of the punishment for adulterous women in Ezek 16.37–39; Hos 2.3–10; m. Sot. 1.5–6. 34: Laid their hands on her head, in testifying against Susanna, the elders engage in a ritual that may be connected to Lev 24.24; cf. Gen 48.14; Lev 16.21; Num 8.10. The language of hands fulfills Susanna's words in v. 22: she cannot escape their hands.
42–43: Susanna's prayer. Her prayer not only allows Susanna to testify for herself before God who is the true judge, but shows her pious trust. See also (Gk) Esth 14.3–19; Jdt 9.2–14; and Tob 2.10–15. Her supplication invokes the theme of hidden knowledge, which is important in the court tales (see Dan 2.20–23n). She implicitly accuses the men of violating Deut 19.16–21.
44–50: Daniel's intervention. 45: The holy spirit refers to Daniel's divinely given wisdom (Dan 4.8,18; 5.11–12; 6.3). Young lad, Daniel seems to be unknown until this point, indicating that this story developed independently of Dan 1–6. 48: Without examination, according to Deut 19.15–21, the elders should have been cross-examined and the matter thoroughly investigated.
51–63: Susanna's acquittal. This scene is an early example of the “courtroom drama” in which a major revelation unexpectedly changes the outcome of the case. 53: The quotation is from Ex 23.7. 54–55: Mastic tree in Gk is “schinon,” which forms a play on the word cut (Gk “schisei”). 55: Angel of God, a punishing angel, see Isa 37.36; Ezek 9. 56: Daniel links the wicked elder to the offspring of Canaan, the cursed descendants of Noah's grandson (Gen 9.25–27). 57: Daniel contrasts the daughters of Israel, descendants of the northern Israelite tribes, with Susanna who is a daughter of Judah, a descendant of the southern Judahites (see also Hos 4.15). The distinction is not a strict one, however, since Susanna is also called a daughter of Israel in v. 48. 58: The pun on trees in v. 54 continues here since evergreen oak, in Gk, is “prinon,” which forms a wordplay with “kataprisei,” “to split.” 60: God's deliverance of the righteous woman connects this story to the deliverance of the three Jews (Dan 3.28) and of Daniel (6.20–23). 62: The law of Moses, see Deut 19.18–21.
64: Epilogue. Daniel's growing reputation among his people mirrors his growing reputation in the royal court (1.20; 2.48; 5.29; 6.28).
a Gk lacks rest of the
b The Greek words for mastic tree and cut are similar, thus forming an ironic wordplay
a The Greek words for evergreen oak and split are similar, thus forming an ironic wordplay