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The 'daughters of Israel'—i.e., the Samaritans—might indeed by seduced by the alluring pagan Hellenism, but not the 'daughter of Judah' (v. Susanna's heroic statement, 'It is better for me to fall into your power without guilt than to sin before the Lord' (v. Mac Kenzie, 'The Meaning of the Susanne Story,' Can JT 3 [1957] 211-18)." (The Jerome Biblical Commentary, vol. While Daniel's name may only have come to be included later, the story itself resonates well with the condition of Jews throughout most of the Persian and Hellenistic periods.

23), would then be a fine expression of the sentiments of the Maccabean martyrs when offered the choice between apostasy and death. The Jewish community envisioned in the story has a high level of self-governance within Gentile domination, which was true of several Diaspora communities as well as Judea during much of the intertestamental period.

Inasmuch as this story belongs to the 'Daniel Cycle,' it also offers another example of this hero's God-given wisdom.

Exegetes, however, have sought deeper meanings in the tale. The two wicked elders ('offspring of Canaan,' i.e., idolators) would symbolize the pagans and the apostate Jews, especially at the time of Antiochus IV Epiphanes, who tried to make the Jews, here symbolized by Susanna, fall into the sin of apostasy from Yahweh—the sin that the prophets often called fornication and adultery. de Silva writes: "It is difficult to determine the date of this story.

Such a conclusion seems an attempt to assert control over the youths, for the thrust of the story itself leads in the opposite direction, to a critique of institutional authority and a distinction between institutional office and the spirit of insight." (Harper's Bible Commentary, p. Hartman writes: "The Theodotion form of this story, on which the CCD is based, is told in a more dramatic form than in the shorter LXX version.

55, 59) could then by considered a new element added in the Gk form of the story and thus no argument against the presumed Semitic language of the original." (The Jerome Biblical Commentary, vol. Julius Africanus (Migne, PG 11, 44f.) already expressed his doubts on the Hebrew origin of the story in a letter to Origen, since it is full of word-plays which are only possible in Greek. Of course it is futile to discuss its historicity, given the novelistic character of the narratives and the liturgical character of the poetical compositions, or to consider its relationship with the proto-canonical book of Daniel." (Introduction to the Old Testament, pp. Harrington writes: "The great turning point in the story comes with God's response to Susanna's protestation of innocence: 'The Lord heard her cry' (v. And Daniel emerges as the human instrument by which Susanna's innocence is proven and she is delivered from death and restored to her family.

As well as this, the area has roads running through it meaning its an excellent location for cycling and strolling.

Torres de Vigilancia (Watchtowers) As mentioned earlier, Santa Susanna fell victim to pirate attacks as did the rest of the area.

458) Robert Doran writes: "In the LXX version of the story the leaders of the people are contrasted with the youth to whom a spirit of insight has been given (v. While Theodotion speaks of God rousing the Holy Spirit already in the youth, the LXX has an angel injecting the Spirit into the youth.

The leaders of the people are viewed with suspicion. 51b (found only in the LXX) indicates, one should not believe the elders simply because they are elders.

One of these is Daniel's question to the false witnesses, which, according to the LXX, reads: 'Under what tree and in what part of the garden did you see them together?



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