{"slug":"tlg0527.tlg054","id":"greek:tlg0527.tlg054","title":"Susanna (translatio Graeca)","author":"Septuaginta","genre":"other","date":"","tradition":"greek","coverage":"none","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-14T23:22:34Z","cost_usd":0.01032},"source":{"registry_id":"greek:tlg0527.tlg054","work_id":"tlg0527.tlg054","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"},"stats":{"passages":22,"english_words":3503,"coptic_letters":0,"commentary_units":125,"commentary_kinds":8,"derived_notes":3,"ambiguities":34,"work_notes":4,"external_links":5,"timeline":6},"summary":{"work":"tlg0527.tlg054","abstract":"The Greek translation of Susanna, preserved in the Septuagint tradition, is a deuterocanonical addition to the Book of Daniel. It recounts the story of Susanna, a Jewish woman falsely accused of adultery by two elders, and her vindication by the young Daniel. The work survives only in Greek, likely translated from a Semitic original in the 2nd–1st century BCE. It is not part of the Hebrew Bible but is included in the Old Testament of Greek and Latin Christian canons, while considered apocryphal in Protestant traditions. The text exists in two main recensions: the Septuagint version and the later Theodotion version, the latter becoming more widely used in Christian tradition.","historical_context":"The Greek translation of Susanna likely dates to the 2nd–1st century BCE, produced within the Hellenistic Jewish community of Alexandria, where the Septuagint translation of Hebrew scriptures was undertaken. The original Semitic composition is earlier but cannot be firmly dated. The work reflects the Hellenistic Jewish milieu, emphasizing adherence to Jewish law (e.g., 'law of Moses') and themes of divine justice. It was transmitted as part of the Septuagint, the Greek Old Testament used by Greek-speaking Jews and early Christians. The text survives in two recensions: the older Septuagint version and the later Theodotion version (2nd century CE), which became more prevalent in Christian tradition. The work is not part of the Hebrew Bible and was considered apocryphal by Protestant reformers, but it remains canonical in Catholic and Orthodox traditions.","significance":"Susanna is significant as a deuterocanonical addition to Daniel, illustrating the expansion of biblical narratives in Hellenistic Judaism. It provides insight into Jewish legal and moral themes, such as false accusation and divine justice, and reflects the cultural and religious dynamics of the Alexandrian Jewish community. Its transmission in two Greek recensions highlights the textual fluidity of the Septuagint tradition and its later reception in Christian canon formation.","timeline":[{"date":"3rd–2nd c. BCE","event":"Original Semitic composition of Susanna (uncertain date)."},{"date":"2nd–1st c. BCE","event":"Greek translation of Susanna produced, likely in Alexandria, as part of the Septuagint."},{"date":"2nd c. CE","event":"Theodotion's Greek recension of Susanna produced, later widely used in Christian tradition."},{"date":"4th–5th c. CE","event":"Susanna included in Greek and Latin Christian Old Testament canons (e.g., Codex Vaticanus, Codex Sinaiticus)."},{"date":"16th c.","event":"Protestant Reformation: Susanna deemed apocryphal, excluded from Protestant Bibles."},{"date":"20th–21st c.","event":"Modern critical editions of the Septuagint include Susanna, with scholarly study of its textual history."}],"relations":[{"work":"Daniel (Septuagint)","relation":"Susanna is a deuterocanonical addition to the Book of Daniel in the Septuagint.","key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"},{"work":"Theodotion's Daniel","relation":"Susanna exists in a later recension by Theodotion, which became more widely used.","key":"","label":null,"url":null},{"work":"Bel and the Dragon","relation":"Another deuterocanonical addition to Daniel, often grouped with Susanna in the Septuagint.","key":"","label":null,"url":null},{"work":"Septuagint","relation":"Susanna is preserved only in the Septuagint tradition, not in the Hebrew Bible.","key":"","label":null,"url":null},{"work":"Vulgate","relation":"Jerome's Latin Vulgate includes Susanna as part of Daniel, based on Theodotion's Greek.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Susanna (Book of Daniel)","label":"Susanna (Book of Daniel)","url":"https://en.wikipedia.org/wiki/Susanna_%28Book_of_Daniel%29","reason":"Provides overview of the work's content, canonicity, and textual history."},{"key":"wikipedia:Septuagint","label":"Septuagint","url":"https://en.wikipedia.org/wiki/Septuagint","reason":"Context for the Greek translation tradition in which Susanna is preserved."},{"key":"wikipedia:Deuterocanonical books","label":"Deuterocanonical books","url":"https://en.wikipedia.org/wiki/Deuterocanonical_books","reason":"Explains the status of Susanna in different Christian canons."},{"key":"wikipedia:Theodotion","label":"Theodotion","url":"https://en.wikipedia.org/wiki/Theodotion","reason":"Details the later Greek recension of Susanna and its influence."},{"key":"wikipedia:Book of Daniel","label":"Book of Daniel","url":"https://en.wikipedia.org/wiki/Book_of_Daniel","reason":"Context for Susanna as an addition to the Danielic corpus."}],"cautions":["The date of the original Semitic composition is unknown; only a broad range (3rd–2nd c. BCE) can be inferred.","The Greek translation date (2nd–1st c. BCE) is a scholarly estimate based on linguistic and historical clues, not firmly attested.","The work's authorship is anonymous; no specific author or community can be identified with certainty.","The text survives only in Greek translation; the Semitic original is lost, limiting reconstruction of its earliest form.","The two recensions (Septuagint and Theodotion) differ, and the relationship between them is debated."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000562,"generated":"2026-11-14T23:22:34Z"},"checks":{"work":"tlg0527.tlg054","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"3","kind":"transmission"}],"stats":{"passages":22,"translated":22,"commentary_passages":22,"commentary_units":125,"english_words":3503,"source_letters":15249,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a Greek translation of a Semitic original, preserved only in the Septuagint tradition. It is not part of the Hebrew Bible.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The Greek translation likely dates to the 2nd–1st century BCE. The original Semitic composition is earlier, but no firm date can be assigned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Susanna is included in the Old Testament of the Greek and Latin Christian canons, but is considered apocryphal or deuterocanonical in Protestant traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition (first1k) does not provide a critical apparatus or variant readings from other Septuagint manuscripts.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 22 narrative."},{"kind":"caution","severity":"caution","text":"3 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":22},"term_index":[],"citations":{"ed:tlg0527.tlg054":{"label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}},"segments":[{"i":1,"ref":"p1","source":"ΣΟYΣΑΝΝΑ LXX","english":"Susanna (Septuagint)","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΣΟΥΣΑΝΝΑ LXX","severity":"info","text":"The heading 'ΣΟΥΣΑΝΝΑ LXX' marks the beginning of the book of Susanna in the Septuagint tradition, functioning as a title rather than part of the narrative proper.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The book of Susanna is a deuterocanonical addition to the Book of Daniel, likely composed in Greek in the 1st century BCE or CE, and is preserved in the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The Greek text of Susanna exists in two main recensions: the Septuagint version and the later Theodotion version, which became more widely used in Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'ΣΟΥΣΑΝΝΑ LXX' does not indicate whether this is the beginning of the narrative or a superscription; the passage is classified as narrative based on Coptic cues, but the Greek text here is only a title."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"κατα τουU+03F2 ο΄ \n 87 ΚΑΙ ἦν ἀνὴρ οἰκῶν ἐν Βαβυλῶνι, καὶ ὄνομα αὐτῷ Ἰωακείμ. καὶ ἔλαβε γυναῖκα ᾖ ὄνομα Σουσάννα, θυγάτηρ Χελκίου, καλὴ\n σφόδρα καὶ φοβουμένη τὸν κύριον· καὶ οἱ γονεῖς αὐτῆς δίκαιοι,\n καὶ ἐδίδαξαν τὴν θυγατέρα αὐτῶν κατὰ τὸν νόμον Μωυσῆ. καὶ ἦν\n Ἰωακεὶμ πλούσιος σφόδρα, καὶ ἦν αὐτῷ παράδεισος γειτνιῶν τῷ οἴκῳ\n αὐτοῦ· καὶ πρὸς αὐτὸν προσήγοντο οἱ Ἰουδαῖοι διὰ τὸ εἶναι αὐτὸν\n ἐνδοξότερον πάντων. Καὶ ἀπεδείχθησαν δύο πρεσβύτεροι ἐκ\n τοῦ λαοῦ κριταὶ ἐν τῷ ἐνιαυτῷ ἐκείνῳ, περὶ ὧν ἐλάλησεν ὁ δεσπότης\n ὅτι ἐξῆλθεν ἀνομία ἐκ Βαβυλῶνος ἐκ πρεσβυτέρων κριτῶν οἱ\n ἐδόκουν κυβερνῶν τὸν λαόν. καὶ ἤρχοντο κρίσεις ἐξ ἄλλων πόλεων\n πρὸς αὐτοὺς. οὗτοι ἰδόντες γυναῖκα ἀστείαν τῷ εἴδει, γυναῖκα\n ἀδελφοῦ αὐτῶν ἐκ τῶν υἱῶν Ἰσραήλ, ὄνομα Σουσάνναν, θυγατέρα\n Χελκίου, γυναῖκα Ἰωακείμ, περιπατοῦσαν ἐν τῷ παραδείσῳ τοῦ\n ἀνδρὸς αὐτῆς τὸ δειλινὸν καὶ ἐπιθυμήσαντες αὐτῆς, διέστρεψαν\n τὸν νοῦν αὐτῶν καὶ ἐξέκλιναν τοὺς ὀφθαλμοὺς αὐτῶν τοῦ μὴ βλέπειν\n εἰς τὸν οὐρανὸν μηδέ μνημονεύειν κριμάτων δικαίων. καὶ ἀμφότεροι\n ἦσαν κατανενυγμένοι περὶ αὐτῆς, καὶ ἕτερος τῷ ἑτέρῳ οὐ\n προσεποιεῖτο τὸ κακὸν τὸ ἔχον αὐτοὺς περὶ αὐτῆς, οὐδέ ἡ γυνὴ ἔγνω\n τὸ πρᾶγμα τοῦτο. καὶ ὡς ἐγίνετο ὄρθρος, ἐρχόμενοι ἔκλεπτον\n ἀλλήλους σπεύδοντες, τίς φανήσεται αὐτῇ πρότερος καὶ λαλήσει\n πρὸς αὐτήν. καὶ ἰδοὺ αὕτη κατὰ τὸ εἰωθὸς περιεπάτει, καὶ ὁ εἶς\n Syr Ιnscr Σουσαννα 87 (sub α΄σ΄θ΄) Syr 1—5 και ην ανηρ.","english":"There was a man living in Babylon, and his name was Ioakeim. He took a wife whose name was Susanna, daughter of Chelkias, very beautiful and fearing the Lord; and her parents were righteous, and they taught their daughter according to the law of Moses. And Ioakeim was very wealthy, and he had a garden adjoining his house; and the Jews resorted to him because he was more honored than all. And two elders from the people were appointed judges in that year, concerning whom the Lord said that lawlessness came out of Babylon from elder judges who thought they were governing the people. And judgments from other cities came to them. These men, seeing a woman of comely appearance, the wife of their brother from the sons of Israel, named Susanna, daughter of Chelkias, wife of Ioakeim, walking in her husband’s garden in the evening, and desiring her, they perverted their mind and turned their eyes away so as not to look to heaven nor remember righteous judgments. And both were stricken with passion for her, and neither pretended to the other the evil that possessed them concerning her, nor did the woman know of this matter. And when morning came, coming they stole away from each other, hastening to see who would appear to her first and speak to her. And behold, she was walking as usual, and one of them...","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"πρεσβύτεροι κριταί","severity":"info","text":"The phrase 'elder judges' reflects a known Jewish institution in the diaspora, where local elders served as adjudicators for the community, a practice attested in Ptolemaic and Roman Egypt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παράδεισος","severity":"info","text":"παράδεισος here means 'garden' or 'park,' a Persian loanword common in Greek literature for an enclosed pleasure ground, not a theological paradise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νόμον Μωυσῆ","severity":"info","text":"The phrase 'law of Moses' refers to the Torah, indicating the family's adherence to Jewish religious law, a common motif in Hellenistic Jewish literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ἰδοὺ αὕτη κατὰ τὸ εἰωθὸς περιεπάτει","severity":"info","text":"This clause marks a narrative transition, introducing the daily routine of Susanna's walk, which sets the stage for the elders' attempted approach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Σουσάννα","severity":"info","text":"The story of Susanna was transmitted in the Septuagint and later included in the Vulgate as Daniel 13, becoming a popular subject in early Christian art and patristic commentary.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"περὶ ὧν ἐλάλησεν ὁ δεσπότης","severity":"caution","text":"The phrase 'concerning whom the Lord said' is ambiguous: it may refer to a divine oracle or a prophetic statement, but the referent is unclear in the immediate context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord' (ὁ δεσπότης) who spoke about the elders is not specified; it could be God or a human authority.","The phrase 'lawlessness came out of Babylon from elder judges' is syntactically awkward and may reflect a textual corruption or a gloss."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ενιαυτω\n εκεινω] sub lemniscis omnia in 87 et (cum σ΄θ΄) Syr 4 και προς\n αυτον] adnot ουτοι προσεκαρτερουν εν τη οικια Ιωακειμ και ηρχοντο προς\n αυτους παντες 87mg οι Ιουδ.] incep. Ιο 87* (οι Ιουδ. 87¹) ras aliq ante ειναι\n 87? 5 και απεδειχθ.] pr ÷ 87 Ο ΛΕϹΠΟΤΗϹ Syrᵐᵍ 7 ΑϹΤΕΙΑΝ\n Syrᵐg ονομα bis scr 87* (improb 1⁰ 87? ) 8 9 επιθυμησαντες αυτης\n διεστρεψαν] επεθυμησαν αυτης διαστρεψ αντες Syr 10 προσεποιουντο Syr","english":"year. In that year, under the asterisks, everything in 87 and (with Symmachus and Theodotion) Syr 4. And to him, note: these men were constantly in the house of Ioakeim, and all the Jews came to them. 87mg. The Jews: begins in 87* (the Jews 87¹), some erasure before \"to be\" 87? 5. And he was appointed: prefix ÷ 87. The Lord Syrᵐᵍ. 7. Beautiful Syrᵐᵍ. Name written twice 87* (first one deleted 87?). 8. 9. Having desired her, they perverted: they desired her, perverting Syr. 10. They pretended Syr.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ενιαυτω εκεινω","severity":"info","text":"The Greek phrase 'ενιαυτω εκεινω' ('in that year') is marked with sub lemniscis (under asterisks) in manuscript 87 and in Syr 4 with Symmachus and Theodotion, indicating a textual variant or marginal note.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"προς αυτον","severity":"info","text":"The marginal note 'ουτοι προσεκαρτερουν εν τη οικια Ιωακειμ και ηρχοντο προς αυτους παντες' ('these men were constantly in the house of Ioakeim, and all came to them') appears in 87mg, clarifying the subject of the preceding passage.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"οι Ιουδαιοι","severity":"info","text":"The phrase 'οι Ιουδαιοι' ('the Jews') begins in 87* (with 87¹ reading 'οι Ιουδ.'), and there is some erasure before 'ειναι' in 87?, indicating scribal correction or uncertainty.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"απεδειχθη","severity":"info","text":"The verb 'απεδειχθη' ('was appointed') is prefixed with a ÷ (obelos) in 87, marking it as a textual variant or addition.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"αστειαν","severity":"info","text":"The adjective 'αστειαν' ('beautiful') appears in Syrᵐᵍ, a marginal note in the Syriac manuscript, possibly glossing the Greek text.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"επιθυμησαντες αυτης διεστρεψαν","severity":"info","text":"The phrase 'επιθυμησαντες αυτης διεστρεψαν' ('having desired her, they perverted') is rendered as 'επεθυμησαν αυτης διαστρεψαντες' ('they desired her, perverting') in Syr, showing a variant word order or scribal alteration.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage is a critical apparatus rather than continuous narrative; the Greek text is fragmentary and consists of marginal notes and variant readings from manuscripts 87 and Syr. The English draft attempts to translate these notes but the underlying text of Susanna is not directly given here."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"87 τῶν πρεσβυτέρων ἐληλύθει, καὶ ἰδοὺ ὁ ἕτερος παρεγένετο, καὶ εἶς\n τὸν ἕτερον ἀνέκρινε λέγων Τί σὺ οὕτως ὄρθρου ἐξῆλθες οὐ παραλαβὼν\n με; καὶ ἐξωμολογήσαντο πρὸς ἀλλήλους ἑκάτερος τὴν ὀδύνην\n αὐτοῦ. \n καὶ εἶπεν εἶς τῷ ἑτέρῳ Πορευθῶμεν πρὸς αὐτὴν· καὶ συνθέμενοι\n προσήλθοσαν αὐτῇ καὶ ἐξεβιάζοντο αὐτήν. \n καὶ εἶπεν αὐτοῖς ἡ Ἰουδαία Οἶδα ὅτι ἐὰν πράξω τοῦτο θάνατός μοί\n ἐστι, καὶ ἐὰν μὴ πράξω οὐκ ἐκφεύξομ τὰς χεῖρας ὑμῶν· κάλλιον\n δέ με μὴ πράξασαν ἐμπεσεῖν εἰς τὰς χεῖρας ὑμῶν ἤ ἁμαρτεῖν ἐνώπιον\n Κυρίου.","english":"of the elders had come, and behold the other arrived, and one questioned the other, saying, “Why did you go out so early in the morning without taking me?” And they confessed to one another each his own distress. And one said to the other, “Let us go to her.” And having agreed, they approached her and began to force her. And the Jewish woman said to them, “I know that if I do this, death is mine, and if I do not do it, I will not escape your hands. It is better for me, not doing it, to fall into your hands than to sin before the Lord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐξωμολογήσαντο","severity":"info","text":"The verb ἐξωμολογήσαντο (aorist middle of ἐξομολογέομαι) here means 'they confessed to one another', not 'they acknowledged' or 'they agreed', as the context of mutual disclosure of distress shows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἡ Ἰουδαία","severity":"info","text":"ἡ Ἰουδαία is the Greek feminine adjective used as a substantive, 'the Jewish woman', referring to Susanna. The English draft renders it as 'the Jewish woman', which is accurate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἁμαρτεῖν ἐνώπιον Κυρίου","severity":"info","text":"The phrase 'to sin before the Lord' echoes a common biblical idiom (e.g., LXX Gen 39:9; Exod 20:20) emphasizing moral accountability before God, typical of Hellenistic Jewish piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"πρεσβυτέρων","severity":"info","text":"The πρεσβύτεροι ('elders') are likely Jewish community leaders or judges, not necessarily aged men; the term reflects the social hierarchy in diaspora Jewish communities of the Hellenistic period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ εἶπεν ... Πορευθῶμεν","severity":"info","text":"The dialogue structure (question, confession, proposal, response) mirrors a legal or trial narrative, building tension before Susanna's moral declaration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐξεβιάζοντο","severity":"caution","text":"The verb ἐξεβιάζοντο (imperfect middle of ἐκβιάζω) can mean 'they began to force' or 'they tried to force'; the imperfect suggests an ongoing attempt, not necessarily completion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the elders' confession (ἐξωμολογήσαντο) is to each other or to a third party; the context supports mutual confession.","The phrase 'ἐὰν μὴ πράξω' could be read as 'if I do not do it' (i.e., yield) or 'if I do not act' (i.e., resist); the translation takes the former, which fits the parallel with θάνατος."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"87 οἱ δὲ παράνομοι ἄνδρες ἀπέστρεψαν ἀπειλοῦντες ἐν ἑαυτοῖς καὶ\n ἐνεδρεύοντες ἵνα θανατώσουσιν αὐτὴν· καὶ ἐλθόντες ἐπὶ τὴν συναγωγὴν\n τῆς πόλεως οὖ παρῴκουσαν, καὶ συνήδρευσαν οἱ ὄντες ἐκεῖ\n πάντες οἱ υἱοὶ Ἰσραήλ· καὶ ἀναστάντες οἱ δύο πρεσβύτεροι καὶ\n κριταὶ εἶπαν Ἀποστείλατε ἐπὶ Σουσάνναν, θυγατέρα Χελκίου, ἥτις\n ἐστὶ γυνὴ Ἰωακείμ. οἱ δὲ εὐθέως ἐκάλεσαν αὐτήν. ὡς δὲ παρεγενήθη\n ἡ γυνὴ σὺν τῷ πατρὶ ἑαυτῆς καὶ τῇ μητρί, καὶ οἱ παῖδες καὶ\n αἱ παιδίσκαι αὐτῆς ὄντες τὸν ἀριθμὸν πεντακόσιοι παρεγένοντο,\n καὶ τὰ παιδία Σουσάννας τέσσαρα. ἧν δὲ ἡ γυνὴ τρυφερὰ σφόδρα. καὶ προσέταξαν οἱ παράνομοι ἀποκαλύψαι αὐτήν, ἵνα ἐμπλησθῶσιν\n κάλλους ἐπιθυμίας αὐτῆς. καὶ ἐκλαίοσαν οἱ παρʼ αὐτῆς πάντες\n καὶ ὅσοι αὐτὴν ᾔδεισαν πάντες. ἀναστάντες δὲ οἱ πρεσβύτεροι\n καὶ κριταὶ ἐπέθηκαν τὰς χεῖρας αὐτῶν ἐπὶ τῆς κεφαλῆς αὐτῆς· ἡ\n δὲ καρδία αὐτῆς ἐπεποίθει ἐπὶ Κυρίῳ τῷ θεῷ αὐτῆς, καὶ ἀνακύψασα\n ἔκλαυσεν ἐν αὐτῇ λέγουσα a Κύριε ὁ θεὸς ὁ αἰώνιος, ὁ εἰδὼς τὰ πάντα \n πρὶν γενέσεως αὐτῶν, σὺ οἶδας ὅτι οὐκ ἐποίησα ἃ πονηρεύονται οἱ\n ἄνομοι οὗτοι ἐπʼ ἐμοί. καὶ εἰσήκουσε Κύριος τῆς δεήσεως αὐτῆς. οἱ δὲ δύο πρεσβύτεροι εἶπαν Ἡμεῖς περιεπατοῦμεν ἐν τῷ παραδείσῳ\n τοῦ ἀνδρὸς αὐτῆς, καὶ κυκλοῦντες τὸ στάδιον εἵδομεν ταύτην\n ἀναπαυομένην μετὰ ἀνδρός, καὶ στάντες ἐθεωροῦμεν αὐτοὺς ὁμιλοῦντας\n ἀλλήλοις, καὶ αὐτοὶ οὐκ ἤδεισαν ὅτι εἱστήκειμεν. τότε\n συνειπάμεθα ἀλλήλοις λέγοντες Μάθωμεν τίνες εἰσὶν οὗτοι. καὶ\n προσελθόντες ἐπέγνωμεν αὐτὴν· ὁ δὲ νεανίσκος ἔφυγε συγκεκαλυμμένος.","english":"The lawless men turned away, threatening among themselves and lying in wait to put her to death. And they came to the synagogue of the city where they dwelt, and all the sons of Israel who were there assembled. And the two elders and judges rose up and said, “Send for Susanna, daughter of Chelkias, who is the wife of Joakeim.” And they immediately summoned her. When the woman arrived with her father and mother, and her servants and maidservants, who were five hundred in number, also came, and Susanna’s four children. The woman was very delicate. And the lawless men ordered her to be unveiled, so that they might be filled with the desire of her beauty. And all those with her wept, and all who knew her wept. Then the elders and judges rose up and laid their hands upon her head. But her heart trusted in the Lord her God, and looking up she wept within herself, saying, “Lord, eternal God, who knows all things before their generation, you know that I have not done what these lawless men are plotting against me.” And the Lord heard her prayer. Then the two elders said, “We were walking in the garden of her husband, and as we were going around the stadium, we saw this woman resting with a man, and standing there we watched them conversing with each other, and they did not know that we were standing there. Then we agreed with each other, saying, ‘Let us learn who these are.’ And approaching, we recognized her. The young man fled, covered up.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"συναγωγή","severity":"info","text":"The term συναγωγή here refers to a Jewish assembly or meeting place, not a Christian church, consistent with the Jewish setting of the story.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παράνομοι","severity":"info","text":"παράνομοι (\"lawless men\") is a key descriptor for the two elders, emphasizing their violation of divine and human law, and is used repeatedly in the narrative.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the elders' plot to the public accusation and Susanna's prayer, forming a dramatic climax before the divine response.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε ὁ θεὸς ὁ αἰώνιος, ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν","severity":"info","text":"Susanna's prayer echoes the biblical theme of God's omniscience, reminiscent of passages like Psalm 139 and Wisdom of Solomon 8:8, though not a direct quotation.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The story of Susanna was widely transmitted in Greek and later Latin versions, and this passage's emphasis on divine justice influenced early Christian martyrdom narratives.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πεντακόσιοι","severity":"caution","text":"The number of servants (πεντακόσιοι, five hundred) is unusually high for a private household, possibly a textual exaggeration or symbolic number.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπὶ τὴν συναγωγὴν τῆς πόλεως' could mean either the synagogue building or the assembly itself; the translation takes it as the building.","The number of servants (500) may be a scribal error or symbolic; the text does not clarify."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ταύτης δὲ ἐπιλαβόμενοι ἐπηρωτῶμεν αὐτήν Τίς ὁ ἄνθρωπος; καὶ οὐκ ἀπήγγειλεν ἡμῖν τίς ἦν. ταῦτα μαρτυροῦμεν. καὶ ἐπίστευσεν αὐτοῖς ἡ συναγωγὴ πᾶσα, ὡς πρεσβυτέρων ὄντων\n καὶ κριτῶν τοῦ λαοῦ. –45 Καὶ ἰδοὺ ἄγγελος Κυρίου, ἐκείνης ἐξαγομένης ἀπολέσθαι·\n καὶ ἔδωκεν ὁ ἄγγελος, καθὼς προσετάγη, πνεῦμα συνέσεως νεω-\n Syr 28 ελθοντες] ηλθον Syr παρωκουν 87a (ουν superscr) 29 θυγατερα]\n incep τ 87* εκαλεσαν αυτην] απεστειλαν επ αυτην Syrᵐᵍ 32 επιθυμιας\n καλλους Syr 35 αυτη] εαυτη Syr 37 αυτους] ους sup ras 87? 40 τις]\n + ην Syr ο ανθρωπος] ο νεανισκος Syrᵐᵍ","english":"And they seized her and asked her, \"Who is the man?\" And she did not tell us who he was. This we testify. And the whole synagogue believed them, since they were elders and judges of the people. —45 And behold, an angel of the Lord, as she was being led out to be destroyed. And the angel gave, as was commanded, a spirit of understanding to the young.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ταύτης δὲ ἐπιλαβόμενοι ἐπηρωτῶμεν αὐτήν","severity":"info","text":"The first-person plural verb ἐπηρωτῶμεν ('we asked') is a shift from the third-person narrative; it represents the two elders speaking as witnesses in the synagogue assembly.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρεσβυτέρων","severity":"info","text":"πρεσβυτέρων ('elders') here refers to the two elders who are also judges (κριτῶν τοῦ λαοῦ), underscoring their authority in the community.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"—45","severity":"info","text":"The dash and verse number 45 mark a transition from the synagogue trial to the intervention of the angel, a structural break in the narrative.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἄγγελος Κυρίου","severity":"info","text":"The angel of the Lord (ἄγγελος Κυρίου) is a divine agent common in Hellenistic Jewish narratives, here intervening to save Susanna from execution.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Syr 28 ελθοντες] ηλθον Syr παρωκουν 87a (ουν superscr) 29 θυγατερα] incep τ 87* εκαλεσαν αυτην] απεστειλαν επ αυτην Syrᵐᵍ 32 επιθυμιας καλλους Syr 35 αυτη] εαυτ","severity":"caution","text":"The apparatus shows variant readings from Syriac and Greek manuscripts (e.g., Syr, 87), indicating textual instability in this passage, especially in the elders' testimony.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at 'νεω-' (likely νεωτέρῳ or νεανίσκῳ), leaving the recipient of the spirit of understanding unclear; the English draft supplies 'the young'."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"87 τερῶ ὄντι Δανιὴλ. διαστείλας δὲ Δανιὴλ τὸν ὄχλον καὶ στὰς\n ἐν μέσῳ αὐτῶν εἶπεν Οὕτως μωροί, υἱοὶ Ἰσραήλ; οὐκ ἀνακρίναντες\n οὐδὲ τὸ σαφές ἐπιγνόντες ἀπεκτείνατε θυγατέρα Ἰσραήλ; καὶ\n νῦν διαχωρίσατέ μοι αὐτοὺς ἀπʼ ἀλλήλων μακράν, ἵνα ἐτάσω αὐτούς. a ὡς δὲ διεχωρίσθησαν, εἶπεν Δανιὴλ τῇ συναγωγῇ Νῦν μὴ\n βλέψητε ὅτι οὗτοί εἰσι πρεσβύτεροι, λέγοντες Οὐ μὴ ψεύσωνται· ἀλλὰ ἀνακρινῶ αὐτοὺς κατὰ τὰ ὑποπίπτοντά μοι. καὶ ἐκάλεσε\n τὸν ἕνα αὐτῶν, καὶ προσήγαγον τὸν πρεσβύτερον τῷ νεωτέρῳ· καὶ εἶπεν αὐτῷ Δανιὴλ Ἅκουε ἄκουε, πεπαλαιωμένε ἡμερῶν κακῶν· νῦν ἥκασί σου αἱ ἁμαρτίαι ἃς ἐποίεις τὸ πρότερον, πιστευθεὶς\n ἀκούειν καὶ κρίνειν κρίσεις θάνατον ἐπιφερούσας, καὶ τὸν μέν\n ἀθῷον κατέκρινας, τοὺς δὲ ἐνόχους ἠφίεις, τοῦ κυρίου λέγοντος\n Ἀθῷον καὶ δίκαιον οὐκ ἀποκτενεῖς. νῦν οὖν ὑπὸ τί δένδρον καὶ\n ποταπῷ τοῦ παραδείσου τόπῳ ἑώρακας αὐτοὺς ὄντας σὺν ἑαυτοῖς; καὶ εἶπεν ὁ ἀσεβής ῾ γπὸ σχῖνον. εἶπεν δὲ ὁ νεώτερος Ὀρθῶς\n ἔψευσαι εἰς τὴν σεαυτοῦ ψυχήν· ὁ γὰρ ἄγγελος Κυρίου σχίσει σου\n τὴν ψυχὴν σήμερον. καὶ τοῦτον μεταστήσας εἶπεν προσαγαγεῖν\n αὐτῷ τὸν ἕτερον· καὶ τούτῳ δὲ εἶπεν Διὰ τί διεστραμμένον τὸ σπέρμα\n σου, ὡς Σιδῶνος καὶ οὐχ ὡς Ἰούδα; τὸ κάλλος σε ἠπάτησεν, ἡ μικρὰ\n ἐπιθυμία. καὶ οὕτως ἐποιεῖτε θυγατράσιν Ἰσραήλ, καὶ ἐκεῖναι\n φοβούμεναι ὡμιλοῦσαν ὑμῖν· ἀλλʼ οὐ θυγάτηρ Ἰούδα ὑπέμεινε τὴν\n νόσον ὑμῶν ἐν ἀνομίᾳ ὑπενεγκεῖν. νῦν οὖν λέγε μοι ῾ γπὸ ὸ τί\n δένδρον καὶ ἐν ποίῳ τοῦ κήπου τόπῳ κατέλαβες αὐτοὺς ὁμιλοῦντας\n ἀλλήλοις; ὁ δὲ εἶπεν ῾ γπὸ πρῖνον.","english":"to the great Daniel. And Daniel, having parted the crowd and stood in their midst, said, \"So foolish, sons of Israel? Without examining nor ascertaining the truth, you have killed a daughter of Israel? And now separate them far from one another for me, so that I may examine them.\" And when they were separated, Daniel said to the synagogue, \"Now do not look that these are elders, saying, 'They will not lie'; but I will examine them according to what occurs to me.\" And he called one of them, and they brought the elder to the younger; and Daniel said to him, \"Hear, hear, you who are aged in evil days; now your sins which you formerly committed have caught up with you, trusted to hear and judge cases involving the death penalty, and you condemned the innocent, while you released the guilty, the Lord saying, 'You shall not kill the innocent and righteous.' Now then, under what tree and in what place of the garden did you see them being together?\" And the impious one said, \"Under a mastic tree.\" And the younger said, \"You lie rightly against your own soul; for the angel of the Lord will split your soul today.\" And having moved this one aside, he said to bring the other to him; and to this one he said, \"Why is your seed perverted, like that of Sidon and not like that of Judah? Beauty deceived you, the small desire. And so you did to the daughters of Israel, and they, being afraid, conversed with you; but a daughter of Judah did not endure your sickness to bear it in lawlessness. Now then, tell me, under what tree and in what place of the garden did you find them conversing with each other?\" And he said, \"Under a holm oak.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σχῖνον","severity":"info","text":"The mastic tree (Pistacia lentiscus) is a specific species, distinct from the holm oak (πρῖνος) mentioned later. The difference in tree names exposes the elders' contradictory testimony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀθῷον καὶ δίκαιον οὐκ ἀποκτενεῖς","severity":"info","text":"Daniel quotes a divine command, 'You shall not kill the innocent and righteous,' which echoes Exodus 23:7 (LXX) and reflects a legal principle in Jewish tradition.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σιδῶνος","severity":"info","text":"Sidon, a Phoenician city, is contrasted with Judah to imply foreign, corrupt practices. The reference underscores the elders' moral degeneracy as opposed to the purity of the Israelite community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διαστείλας δὲ Δανιὴλ τὸν ὄχλον","severity":"info","text":"Daniel's action of parting the crowd and standing in their midst marks a shift from passive witness to active judge, structuring the narrative as a trial scene.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ ἄγγελος Κυρίου σχίσει σου τὴν ψυχὴν σήμερον","severity":"info","text":"The younger elder's threat that the angel will 'split your soul' is a unique eschatological punishment in the Susanna tradition, not found in the Old Greek or Theodotion versions.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὑπὸ τί δένδρον","severity":"caution","text":"The Greek text has a lacuna or corruption at the point where Daniel asks about the tree; the phrase 'ὑπὸ τί δένδρον' is reconstructed, and the elders' responses vary, indicating possible textual instability.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of Daniel's question about the tree is uncertain due to manuscript variation; the Greek text may be corrupt at this point."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"καὶ εἶπεν Δανιὴλ Ἁμαρτωλέ,\n νῦν ὁ ἄγγελος Κυρίου τὴν ῥομφαίαν ἕστηκεν ἔχων, ἕως ὁ λαὸς\n ἐξολεθρεύσει ὑμᾶς, ἵνα καταπρίσῃ σε. –62 Καὶ πᾶσα ἡ συναγωγὴ ἀνεβόησεν ἐπὶ τῷ νεωτέρῳ, ὡς ἐκ τοῦ\n ἰδίου στόματος ὁμολόγους αὐτοὺς κατέστησεν ἀμφοτέρους ψευδο-\n Syr 53 κατεκρινες Syr 54 cXINoN Syrᵐᵍ 56 διεστραμμενον] in στραμ\n aliq emend 87? ως Σιδωνος και ουχ ως Ιουδα] [θ΄] σπερμα Χανααν και ουκ\n Ιουδα Syrmg 58 ΠΡΙΝοΝ Syrmᵍ","english":"And Daniel said, \"Sinner, now the angel of the Lord has his sword drawn, until the people destroy you, that he may saw you in two.\" And the whole assembly cried out against the younger man, as from his own mouth he made both confess themselves false.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ῥομφαίαν","severity":"info","text":"The Greek ῥομφαίαν denotes a large, broad sword, often associated with divine or angelic execution in biblical and apocalyptic contexts.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἁμαρτωλέ","severity":"info","text":"The vocative Ἁμαρτωλέ (sinner) is singular, addressed to one of the elders, likely the younger one, as the crowd's reaction indicates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"καταπρίσῃ","severity":"info","text":"The verb καταπρίσῃ (saw in two) evokes a gruesome execution method, possibly reflecting traditions of punishment for false witnesses or perjurers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁμολόγους","severity":"info","text":"The term ὁμολόγους (confessing) here indicates that the younger elder's own words have made both elders admit their falsehood, a narrative turning point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Syr 53 ... Syrᵐᵍ","severity":"caution","text":"The marginal Syriac notes (Syr 53, Syrᵐᵍ) suggest textual variants or glosses in the Syriac tradition, but their precise relation to the Greek is uncertain.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"νεωτέρῳ","severity":"info","text":"The crowd's cry against the νεωτέρῳ (younger man) highlights the dramatic irony: the younger elder is exposed as the more culpable liar.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes marginal Syriac notations (Syr 53, Syrᵐᵍ) whose function is unclear; they may indicate variant readings or commentary.","The phrase 'ἕως ὁ λαὸς ἐξολεθρεύσει ὑμᾶς' could be read as 'until the people destroy you' or 'so that the people may destroy you'; the translation adopts the former."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":9,"ref":"p9","source":"87 μάρτυρας· καὶ ὡς ὁ νόμος διαγορεύει ἐποίησαν αὐτοῖς, καθὼς ἐπονηρεύσαντο\n κατὰ τῆς ἀδελφῆς. καὶ ἐφίμωσαν αὐτοὺς καὶ ἐξαγαγόντες\n ἔρριψαν εἰς φάραγγα· τότε ὁ ἅγγελος Κυρίου ἔρριψε πῦρ διὰ μέσου\n αὐτῶν. καὶ ἐσώθη αἶμα ἀναίτιον ἐν τῇ ἡμέρᾳ ἐκείνῃ. ᵃΔιὰ τοῦτο οἱ νεώτεροι ἀγαπητοὶ Ἰακὼβ ἐν τῇ ἁπλότητι αὐτῶν. καὶ ἡμεῖς φυλασσώμεθα εἰς υἱοὺς δυνατοὺς νεωτέρους· εὐσεβήσουσι\n γὰρ νεώτεροι, καὶ ἔσται ἐν αὐτοῖς πνεῦμα ἐπιστήμης καὶ συνέσεως\n εἰς αἰῶνα αἰῶνος. Syr 60–62 εποιησεν Syr 62 a οι νεωτεροι Ιακωβ αγαπητοι Syr\nκατα τουU+03F2 ο΄ \n 87 ΚΑΙ ἦν ἀνὴρ οἰκῶν ἐν Βαβυλῶνι, καὶ ὄνομα αὐτῷ Ἰωακείμ. καὶ ἔλαβε γυναῖκα ᾖ ὄνομα Σουσάννα, θυγάτηρ Χελκίου, καλὴ\n σφόδρα καὶ φοβουμένη τὸν κύριον· καὶ οἱ γονεῖς αὐτῆς δίκαιοι,\n καὶ ἐδίδαξαν τὴν θυγατέρα αὐτῶν κατὰ τὸν νόμον Μωυσῆ. καὶ ἦν\n Ἰωακεὶμ πλούσιος σφόδρα, καὶ ἦν αὐτῷ παράδεισος γειτνιῶν τῷ οἴκῳ\n αὐτοῦ· καὶ πρὸς αὐτὸν προσήγοντο οἱ Ἰουδαῖοι διὰ τὸ εἶναι αὐτὸν\n ἐνδοξότερον πάντων. Καὶ ἀπεδείχθησαν δύο πρεσβύτεροι ἐκ\n τοῦ λαοῦ κριταὶ ἐν τῷ ἐνιαυτῷ ἐκείνῳ, περὶ ὧν ἐλάλησεν ὁ δεσπότης\n ὅτι ἐξῆλθεν ἀνομία ἐκ Βαβυλῶνος ἐκ πρεσβυτέρων κριτῶν οἱ\n ἐδόκουν κυβερνῶν τὸν λαόν. καὶ ἤρχοντο κρίσεις ἐξ ἄλλων πόλεων\n πρὸς αὐτοὺς.","english":"witnesses. And as the law prescribes, they did to them according to their wickedness against their sister. And they gagged them and, leading them out, cast them into a ravine. Then the angel of the Lord cast fire through the midst of them. And innocent blood was saved on that day. Therefore the younger ones are beloved of Jacob in their simplicity. And let us beware for the sake of strong younger sons; for the younger will be pious, and there will be in them a spirit of knowledge and understanding forever and ever.\n\n87 And there was a man dwelling in Babylon, and his name was Joakim. And he took a wife whose name was Susanna, daughter of Chelkias, very beautiful and fearing the Lord; and her parents were righteous, and they taught their daughter according to the law of Moses. And Joakim was very wealthy, and he had a garden adjoining his house; and the Jews resorted to him because he was more honored than all. And two elders from the people were appointed judges in that year, concerning whom the Lord said that lawlessness came out of Babylon from elder judges who seemed to govern the people. And judgments from other cities came to them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"87","severity":"info","text":"The number 87 marks a major break: the preceding narrative (vv. 1–86) concludes with a moralizing coda, and a new story of Susanna begins. This structural division is typical of the Septuagintal Susanna addition.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰωακείμ","severity":"info","text":"Joakim (Ἰωακείμ) is a wealthy Babylonian Jew; his name and setting evoke the post-exilic Jewish community. The garden (παράδεισος) adjoining his house is a typical feature of Hellenistic estates and provides the setting for the attempted seduction.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρεσβύτεροι","severity":"info","text":"πρεσβύτεροι (elders) here refers to two appointed judges, not merely aged men. The term carries legal and religious authority; the narrator later notes that lawlessness came from such elder judges, a key theme.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νόμον Μωυσῆ","severity":"info","text":"The phrase 'law of Moses' (νόμον Μωυσῆ) grounds Susanna's piety in Torah observance, aligning her with the righteous in Danielic tradition. No specific verse is quoted, but the reference is to the Pentateuch as a whole.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σουσάννα","severity":"info","text":"The Susanna story became a popular subject in early Christian art and patristic exegesis, often interpreted as a type of the Church or the soul preserved from sin. The name means 'lily' in Hebrew.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐφίμωσαν","severity":"caution","text":"The verb ἐφίμωσαν (they gagged) is ambiguous: it may mean they silenced the false witnesses by gagging them physically, or metaphorically by legal means. The Greek allows both readings.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The transition from the coda (lines 87a) to the new story (line 87b) is abrupt; the Greek text may reflect a scribal insertion or a composite origin. The reading taken treats 87 as a chapter break."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"οὗτοι ἰδόντες γυναῖκα ἀστείαν τῷ εἴδει, γυναῖκα\n ἀδελφοῦ αὐτῶν ἐκ τῶν υἱῶν Ἰσραήλ, ὄνομα Σουσάνναν, θυγατέρα\n Χελκίου, γυναῖκα Ἰωακείμ, περιπατοῦσαν ἐν τῷ παραδείσῳ τοῦ\n ἀνδρὸς αὐτῆς τὸ δειλινὸν καὶ ἐπιθυμήσαντες αὐτῆς, διέστρεψαν\n τὸν νοῦν αὐτῶν καὶ ἐξέκλιναν τοὺς ὀφθαλμοὺς αὐτῶν τοῦ μὴ βλέπειν\n εἰς τὸν οὐρανὸν μηδέ μνημονεύειν κριμάτων δικαίων. καὶ ἀμφότεροι\n ἦσαν κατανενυγμένοι περὶ αὐτῆς, καὶ ἕτερος τῷ ἑτέρῳ οὐ\n προσεποιεῖτο τὸ κακὸν τὸ ἔχον αὐτοὺς περὶ αὐτῆς, οὐδέ ἡ γυνὴ ἔγνω\n τὸ πρᾶγμα τοῦτο. καὶ ὡς ἐγίνετο ὄρθρος, ἐρχόμενοι ἔκλεπτον\n ἀλλήλους σπεύδοντες, τίς φανήσεται αὐτῇ πρότερος καὶ λαλήσει\n πρὸς αὐτήν. καὶ ἰδοὺ αὕτη κατὰ τὸ εἰωθὸς περιεπάτει, καὶ ὁ εἶς\n Syr Ιnscr Σουσαννα 87 (sub α΄σ΄θ΄) Syr 1—5 και ην ανηρ. ενιαυτω\n εκεινω] sub lemniscis omnia in 87 et (cum σ΄θ΄) Syr 4 και προς\n αυτον] adnot ουτοι προσεκαρτερουν εν τη οικια Ιωακειμ και ηρχοντο προς\n αυτους παντες 87mg οι Ιουδ.] incep. Ιο 87* (οι Ιουδ. 87¹) ras aliq ante ειναι\n 87? 5 και απεδειχθ.] pr ÷ 87 Ο ΛΕϹΠΟΤΗϹ Syrᵐᵍ 7 ΑϹΤΕΙΑΝ\n Syrᵐg ονομα bis scr 87* (improb 1⁰ 87? ) 8 9 επιθυμησαντες αυτης\n διεστρεψαν] επεθυμησαν αυτης διαστρεψ αντες Syr 10 προσεποιουντο Syr","english":"these men, seeing a comely woman in appearance, the wife of their brother from the sons of Israel, named Susanna, daughter of Chelkias, wife of Joakim, walking in her husband's garden in the evening, and having desired her, they perverted their mind and averted their eyes so as not to look toward heaven nor to remember righteous judgments. And both were stricken concerning her, and neither pretended to the other the evil that possessed them concerning her, nor did the woman know this matter. And when morning came, coming they stole from one another, hastening, who would appear to her first and speak to her. And behold, she was walking as usual, and the one","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀστείαν","severity":"info","text":"The adjective ἀστείαν (from ἀστεῖος) here means 'comely' or 'refined in appearance,' a positive description of Susanna's beauty that motivates the elders' desire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"παραδείσῳ","severity":"info","text":"The word παραδείσῳ ('garden') is a Persian loanword in Greek, often used in the Septuagint for an enclosed park or orchard, here the private garden of Joakim's house.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ἀμφότεροι ἦσαν κατανενυγμένοι","severity":"info","text":"The phrase 'both were stricken' marks a shift from external action to internal state, emphasizing the elders' mutual but hidden obsession before the morning scene.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Syr Ιnscr Σουσαννα 87 (sub α΄σ΄θ΄)","severity":"info","text":"The marginal note 'Syr Ιnscr Σουσαννα 87 (sub α΄σ΄θ΄)' indicates a Syriac inscription or variant in manuscript 87, with the letters α΄σ΄θ΄ likely marking a section or source.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐ προσεποιεῖτο","severity":"caution","text":"The verb προσεποιεῖτο can mean 'pretended' or 'acknowledged'; the sense here is that neither elder pretended to the other about his desire, but the text may also imply they did not reveal it.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐ προσεποιεῖτο' is ambiguous between 'did not pretend' and 'did not acknowledge'; the translation takes it as 'pretended' but the alternative reading is possible.","The marginal note 'Syr Ιnscr Σουσαννα 87 (sub α΄σ΄θ΄)' is unclear in its exact reference; it may denote a Syriac version or a scribal annotation."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"87 τῶν πρεσβυτέρων ἐληλύθει, καὶ ἰδοὺ ὁ ἕτερος παρεγένετο, καὶ εἶς\n τὸν ἕτερον ἀνέκρινε λέγων Τί σὺ οὕτως ὄρθρου ἐξῆλθες οὐ παραλαβὼν\n με; καὶ ἐξωμολογήσαντο πρὸς ἀλλήλους ἑκάτερος τὴν ὀδύνην\n αὐτοῦ. \n καὶ εἶπεν εἶς τῷ ἑτέρῳ Πορευθῶμεν πρὸς αὐτὴν· καὶ συνθέμενοι\n προσήλθοσαν αὐτῇ καὶ ἐξεβιάζοντο αὐτήν. \n καὶ εἶπεν αὐτοῖς ἡ Ἰουδαία Οἶδα ὅτι ἐὰν πράξω τοῦτο θάνατός μοί\n ἐστι, καὶ ἐὰν μὴ πράξω οὐκ ἐκφεύξομ τὰς χεῖρας ὑμῶν· κάλλιον\n δέ με μὴ πράξασαν ἐμπεσεῖν εἰς τὰς χεῖρας ὑμῶν ἤ ἁμαρτεῖν ἐνώπιον\n Κυρίου.","english":"One of the elders had come, and behold the other arrived, and one questioned the other, saying, “Why have you gone out so early in the morning without taking me?” And they confessed to one another each his own distress. And one said to the other, “Let us go to her.” And having agreed, they approached her and began to force her. And the Jewish woman said to them, “I know that if I do this, death is mine, and if I do not do it, I will not escape your hands; but it is better for me, not doing it, to fall into your hands than to sin before the Lord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐξωμολογήσαντο","severity":"info","text":"The verb ἐξωμολογήσαντο (aorist middle of ἐξομολογέομαι) here means 'they confessed to one another' their mutual desire, not a religious confession. The middle voice emphasizes reciprocal action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰουδαία","severity":"info","text":"ἡ Ἰουδαία (the Jewish woman) is Susanna, identified by her ethnic and religious affiliation. The term underscores her identity as a faithful Jew in contrast to the elders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἁμαρτεῖν ἐνώπιον Κυρίου","severity":"info","text":"Susanna's phrase 'sin before the Lord' echoes a common Septuagintal expression for moral transgression against God, e.g., in the Psalms and legal passages, reinforcing her piety.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ εἶπεν εἶς τῷ ἑτέρῳ","severity":"info","text":"The repeated 'and one said to the other' (καὶ εἶπεν εἶς τῷ ἑτέρῳ) creates a dialogic pattern that heightens the dramatic tension before the assault.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"θάνατός μοί ἐστι","severity":"info","text":"Susanna's statement that death awaits her whether she yields or not reflects the legal reality for an adulterous Jewish woman under Mosaic law (Lev 20:10; Deut 22:22), as well as the threat of the elders' violence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐξεβιάζοντο","severity":"caution","text":"The verb ἐξεβιάζοντο (imperfect middle of ἐκβιάζω) can mean 'they began to force' or 'they tried to force'; the imperfect suggests an ongoing attempt, not necessarily completion, but the sense is clear: they assaulted her.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the elders' 'confession' (ἐξωμολογήσαντο) includes verbal admission of their lust or merely their distress; the translation opts for mutual confession of distress.","The phrase 'θάνατός μοί ἐστι' could be read as a legal penalty or a hyperbolic expression of certain death; the context supports both."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"87 οἱ δὲ παράνομοι ἄνδρες ἀπέστρεψαν ἀπειλοῦντες ἐν ἑαυτοῖς καὶ\n ἐνεδρεύοντες ἵνα θανατώσουσιν αὐτὴν· καὶ ἐλθόντες ἐπὶ τὴν συναγωγὴν\n τῆς πόλεως οὖ παρῴκουσαν, καὶ συνήδρευσαν οἱ ὄντες ἐκεῖ\n πάντες οἱ υἱοὶ Ἰσραήλ· καὶ ἀναστάντες οἱ δύο πρεσβύτεροι καὶ\n κριταὶ εἶπαν Ἀποστείλατε ἐπὶ Σουσάνναν, θυγατέρα Χελκίου, ἥτις\n ἐστὶ γυνὴ Ἰωακείμ. οἱ δὲ εὐθέως ἐκάλεσαν αὐτήν. ὡς δὲ παρεγενήθη\n ἡ γυνὴ σὺν τῷ πατρὶ ἑαυτῆς καὶ τῇ μητρί, καὶ οἱ παῖδες καὶ\n αἱ παιδίσκαι αὐτῆς ὄντες τὸν ἀριθμὸν πεντακόσιοι παρεγένοντο,\n καὶ τὰ παιδία Σουσάννας τέσσαρα. ἧν δὲ ἡ γυνὴ τρυφερὰ σφόδρα. καὶ προσέταξαν οἱ παράνομοι ἀποκαλύψαι αὐτήν, ἵνα ἐμπλησθῶσιν\n κάλλους ἐπιθυμίας αὐτῆς. καὶ ἐκλαίοσαν οἱ παρʼ αὐτῆς πάντες\n καὶ ὅσοι αὐτὴν ᾔδεισαν πάντες. ἀναστάντες δὲ οἱ πρεσβύτεροι\n καὶ κριταὶ ἐπέθηκαν τὰς χεῖρας αὐτῶν ἐπὶ τῆς κεφαλῆς αὐτῆς· ἡ\n δὲ καρδία αὐτῆς ἐπεποίθει ἐπὶ Κυρίῳ τῷ θεῷ αὐτῆς, καὶ ἀνακύψασα\n ἔκλαυσεν ἐν αὐτῇ λέγουσα a Κύριε ὁ θεὸς ὁ αἰώνιος, ὁ εἰδὼς τὰ πάντα \n πρὶν γενέσεως αὐτῶν, σὺ οἶδας ὅτι οὐκ ἐποίησα ἃ πονηρεύονται οἱ\n ἄνομοι οὗτοι ἐπʼ ἐμοί. καὶ εἰσήκουσε Κύριος τῆς δεήσεως αὐτῆς. οἱ δὲ δύο πρεσβύτεροι εἶπαν Ἡμεῖς περιεπατοῦμεν ἐν τῷ παραδείσῳ\n τοῦ ἀνδρὸς αὐτῆς, καὶ κυκλοῦντες τὸ στάδιον εἵδομεν ταύτην\n ἀναπαυομένην μετὰ ἀνδρός, καὶ στάντες ἐθεωροῦμεν αὐτοὺς ὁμιλοῦντας\n ἀλλήλοις, καὶ αὐτοὶ οὐκ ἤδεισαν ὅτι εἱστήκειμεν. τότε\n συνειπάμεθα ἀλλήλοις λέγοντες Μάθωμεν τίνες εἰσὶν οὗτοι. καὶ\n προσελθόντες ἐπέγνωμεν αὐτὴν· ὁ δὲ νεανίσκος ἔφυγε συγκεκαλυμμένος.","english":"The lawless men turned away, threatening among themselves and plotting to put her to death. And they came to the synagogue of the city where they dwelt, and all the sons of Israel who were there assembled. And the two elders, who were also judges, rose up and said, “Send for Susanna, daughter of Chelkias, who is the wife of Joakim.” And they immediately summoned her. When the woman arrived with her father and mother, and her servants and maidservants, who were five hundred in number, also came, and Susanna’s four children. The woman was very delicate. And the lawless men ordered her to be unveiled, so that they might be filled with the desire of her beauty. And all her people wept, and all who knew her wept. Then the elders and judges rose up and laid their hands upon her head. But her heart trusted in the Lord her God, and looking up she wept within herself, saying, “Lord, eternal God, who knows all things before their generation, you know that I have not done what these lawless men are plotting against me.” And the Lord heard her prayer. The two elders said, “We were walking in her husband’s garden, and as we went around the stadium, we saw this woman resting with a man. And we stood and watched them conversing with each other, and they did not know that we were standing there. Then we agreed with each other, saying, ‘Let us learn who these are.’ And approaching, we recognized her. The young man fled, covering his face.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἱ δὲ παράνομοι ἄνδρες ἀπέστρεψαν ἀπειλοῦντες ἐν ἑαυτοῖς","severity":"info","text":"The Greek phrase indicates that the lawless men turned away while threatening among themselves, a detail that underscores their conspiratorial intent.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρεσβύτεροι","severity":"info","text":"Here 'πρεσβύτεροι' (elders) are also identified as 'κριταί' (judges), indicating their dual role in the community as both religious leaders and legal authorities.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"πεντακόσιοι","severity":"info","text":"The number of servants (500) is unusually high for a private household, likely a literary exaggeration to emphasize Susanna's high status and the gravity of the accusation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀναστάντες δὲ οἱ πρεσβύτεροι καὶ κριταὶ ἐπέθηκαν τὰς χεῖρας αὐτῶν ἐπὶ τῆς κεφαλῆς αὐτῆς","severity":"info","text":"The laying on of hands is a formal judicial act, marking the transition from accusation to trial; it parallels similar gestures in other Septuagint narratives.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε ὁ θεὸς ὁ αἰώνιος, ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν","severity":"info","text":"Susanna's prayer echoes the language of divine omniscience found in Psalms and Wisdom literature, emphasizing God's foreknowledge as a guarantee of justice.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συγκεκαλυμμένος","severity":"caution","text":"The Greek 'συγκεκαλυμμένος' (covering his face) is ambiguous: it may mean the young man hid his identity or that he fled in shame; the English draft opts for the latter.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'young man' in the elders' testimony is not specified; he may be a literary device or a real figure. The phrase 'συγκεκαλυμμένος' could indicate either concealment of face or shame."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ταύτης δὲ ἐπιλαβόμενοι ἐπηρωτῶμεν αὐτήν Τίς ὁ ἄνθρωπος; καὶ οὐκ ἀπήγγειλεν ἡμῖν τίς ἦν. ταῦτα μαρτυροῦμεν. καὶ ἐπίστευσεν αὐτοῖς ἡ συναγωγὴ πᾶσα, ὡς πρεσβυτέρων ὄντων\n καὶ κριτῶν τοῦ λαοῦ. –45 Καὶ ἰδοὺ ἄγγελος Κυρίου, ἐκείνης ἐξαγομένης ἀπολέσθαι·\n καὶ ἔδωκεν ὁ ἄγγελος, καθὼς προσετάγη, πνεῦμα συνέσεως νεω-\n Syr 28 ελθοντες] ηλθον Syr παρωκουν 87a (ουν superscr) 29 θυγατερα]\n incep τ 87* εκαλεσαν αυτην] απεστειλαν επ αυτην Syrᵐᵍ 32 επιθυμιας\n καλλους Syr 35 αυτη] εαυτη Syr 37 αυτους] ους sup ras 87? 40 τις]\n + ην Syr ο ανθρωπος] ο νεανισκος Syrᵐᵍ","english":"And they seized her and asked her, “Who is the man?” But she did not tell us who it was. This we testify. And the whole synagogue believed them, since they were elders and judges of the people. –45 And behold, an angel of the Lord, as she was being led out to be put to death. And the angel gave, as was commanded, a spirit of understanding to the young man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐπιλαβόμενοι","severity":"info","text":"The Greek verb ἐπιλαβόμενοι (aorist participle of ἐπιλαμβάνομαι) here means 'seized' or 'took hold of', indicating physical force by the elders.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρεσβυτέρων","severity":"info","text":"πρεσβυτέρων (elders) is a key term in Susanna, referring to the two judges who are also elders of the community, a role with judicial authority.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἰδοὺ","severity":"info","text":"The phrase Καὶ ἰδοὺ (And behold) marks a narrative shift, introducing a divine intervention (the angel) at a climactic moment of crisis.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Syr 28 ελθοντες] ηλθον Syr παρωκουν 87a (ουν superscr) 29 θυγατερα] incep τ 87* εκαλεσαν αυτην] απεστειλαν επ αυτην Syrᵐᵍ","severity":"caution","text":"The apparatus shows Syriac variants and corrections in manuscript 87, indicating textual fluidity in the transmission of this passage.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἄγγελος Κυρίου","severity":"info","text":"The angel of the Lord in Susanna is a unique narrative element in the Septuagint additions to Daniel, emphasizing divine justice in a late Hellenistic Jewish context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end is fragmentary; the phrase 'πνεῦμα συνέσεως νεω-' is broken off, likely referring to a 'spirit of understanding' given to a young man (νεανίσκος), but the exact wording is uncertain."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"87 τερῶ ὄντι Δανιὴλ. διαστείλας δὲ Δανιὴλ τὸν ὄχλον καὶ στὰς\n ἐν μέσῳ αὐτῶν εἶπεν Οὕτως μωροί, υἱοὶ Ἰσραήλ; οὐκ ἀνακρίναντες\n οὐδὲ τὸ σαφές ἐπιγνόντες ἀπεκτείνατε θυγατέρα Ἰσραήλ; καὶ\n νῦν διαχωρίσατέ μοι αὐτοὺς ἀπʼ ἀλλήλων μακράν, ἵνα ἐτάσω αὐτούς. a ὡς δὲ διεχωρίσθησαν, εἶπεν Δανιὴλ τῇ συναγωγῇ Νῦν μὴ\n βλέψητε ὅτι οὗτοί εἰσι πρεσβύτεροι, λέγοντες Οὐ μὴ ψεύσωνται· ἀλλὰ ἀνακρινῶ αὐτοὺς κατὰ τὰ ὑποπίπτοντά μοι. καὶ ἐκάλεσε\n τὸν ἕνα αὐτῶν, καὶ προσήγαγον τὸν πρεσβύτερον τῷ νεωτέρῳ· καὶ εἶπεν αὐτῷ Δανιὴλ Ἅκουε ἄκουε, πεπαλαιωμένε ἡμερῶν κακῶν· νῦν ἥκασί σου αἱ ἁμαρτίαι ἃς ἐποίεις τὸ πρότερον, πιστευθεὶς\n ἀκούειν καὶ κρίνειν κρίσεις θάνατον ἐπιφερούσας, καὶ τὸν μέν\n ἀθῷον κατέκρινας, τοὺς δὲ ἐνόχους ἠφίεις, τοῦ κυρίου λέγοντος\n Ἀθῷον καὶ δίκαιον οὐκ ἀποκτενεῖς. νῦν οὖν ὑπὸ τί δένδρον καὶ\n ποταπῷ τοῦ παραδείσου τόπῳ ἑώρακας αὐτοὺς ὄντας σὺν ἑαυτοῖς; καὶ εἶπεν ὁ ἀσεβής ῾ γπὸ σχῖνον. εἶπεν δὲ ὁ νεώτερος Ὀρθῶς\n ἔψευσαι εἰς τὴν σεαυτοῦ ψυχήν· ὁ γὰρ ἄγγελος Κυρίου σχίσει σου\n τὴν ψυχὴν σήμερον. καὶ τοῦτον μεταστήσας εἶπεν προσαγαγεῖν\n αὐτῷ τὸν ἕτερον· καὶ τούτῳ δὲ εἶπεν Διὰ τί διεστραμμένον τὸ σπέρμα\n σου, ὡς Σιδῶνος καὶ οὐχ ὡς Ἰούδα; τὸ κάλλος σε ἠπάτησεν, ἡ μικρὰ\n ἐπιθυμία. καὶ οὕτως ἐποιεῖτε θυγατράσιν Ἰσραήλ, καὶ ἐκεῖναι\n φοβούμεναι ὡμιλοῦσαν ὑμῖν· ἀλλʼ οὐ θυγάτηρ Ἰούδα ὑπέμεινε τὴν\n νόσον ὑμῶν ἐν ἀνομίᾳ ὑπενεγκεῖν. νῦν οὖν λέγε μοι ῾ γπὸ ὸ τί\n δένδρον καὶ ἐν ποίῳ τοῦ κήπου τόπῳ κατέλαβες αὐτοὺς ὁμιλοῦντας\n ἀλλήλοις; ὁ δὲ εἶπεν ῾ γπὸ πρῖνον.","english":"to the wonder that was Daniel. And Daniel, having separated the crowd and standing in their midst, said, “Are you so foolish, sons of Israel? Without examining or even knowing the truth, you have killed a daughter of Israel? And now separate them far from one another for me, so that I may examine them.” And when they were separated, Daniel said to the synagogue, “Now do not look at the fact that these are elders, saying, ‘They will not lie’; but I will examine them according to what comes to me.” And he called one of them, and they brought the elder to the younger; and Daniel said to him, “Listen, listen, you who are aged in evil days; now your sins have caught up with you, which you committed formerly, when you were trusted to hear and judge cases that brought death, and you condemned the innocent and let the guilty go, while the Lord says, ‘You shall not kill the innocent and just.’ Now then, under what tree and in what place of the garden did you see them being together?” And the impious one said, “Under a mastic tree.” And the younger said, “You lie rightly to your own soul; for the angel of the Lord will split your soul today.” And having moved him aside, he said to bring the other to him; and to this one he said, “Why is your seed perverted, like that of Sidon and not like that of Judah? Beauty deceived you, the small desire. And so you did to the daughters of Israel, and they, being afraid, spoke with you; but a daughter of Judah did not endure your disease to bear it in lawlessness. Now then, tell me, under what tree and in what place of the garden did you find them speaking to each other?” And he said, “Under a holm oak.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σχῖνον","severity":"info","text":"The mastic tree (Pistacia lentiscus) is a low shrub or tree common in the eastern Mediterranean; its resin was used in antiquity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρῖνον","severity":"info","text":"The holm oak (Quercus ilex) is an evergreen oak; the two elders give different tree names, revealing their lie.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀθῷον καὶ δίκαιον οὐκ ἀποκτενεῖς","severity":"info","text":"This phrase echoes Exodus 23:7 (LXX) or a similar legal maxim; it is not a direct quotation but a paraphrase of the commandment against killing the innocent.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σιδῶνος","severity":"info","text":"Sidon was a Phoenician city often associated with foreign, non-Israelite practices; the contrast with Judah implies moral or ethnic corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a pattern: Daniel separates the elders, interrogates each separately, and their inconsistent answers (mastic vs. holm oak) expose their guilt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This episode is unique to the Greek Susanna tradition; the Hebrew/Aramaic version (Theodotion) has a different interrogation scene.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or corruption at the beginning of verse 87 (τερῶ ὄντι Δανιὴλ); the translation 'to the wonder that was Daniel' is conjectural."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"καὶ εἶπεν Δανιὴλ Ἁμαρτωλέ,\n νῦν ὁ ἄγγελος Κυρίου τὴν ῥομφαίαν ἕστηκεν ἔχων, ἕως ὁ λαὸς\n ἐξολεθρεύσει ὑμᾶς, ἵνα καταπρίσῃ σε. –62 Καὶ πᾶσα ἡ συναγωγὴ ἀνεβόησεν ἐπὶ τῷ νεωτέρῳ, ὡς ἐκ τοῦ\n ἰδίου στόματος ὁμολόγους αὐτοὺς κατέστησεν ἀμφοτέρους ψευδο-\n Syr 53 κατεκρινες Syr 54 cXINoN Syrᵐᵍ 56 διεστραμμενον] in στραμ\n aliq emend 87? ως Σιδωνος και ουχ ως Ιουδα] [θ΄] σπερμα Χανααν και ουκ\n Ιουδα Syrmg 58 ΠΡΙΝοΝ Syrmᵍ","english":"And Daniel said, “Sinner, now the angel of the Lord stands holding the sword, until the people destroy you, so that he may cut you in two.” And the whole assembly cried out at the younger man, because from his own mouth he had made both of them confess as false witnesses.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Daniel addresses the elder as 'sinner' (Ἁμαρτωλέ), a direct accusation that frames the following threat of divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ῥομφαίαν","severity":"info","text":"ῥομφαίαν (sword) is a large, broad sword often used in the Septuagint for divine or angelic weapons, emphasizing the severity of the judgment.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The angel of the Lord holding a sword is a motif in Jewish and Christian apocalyptic literature, symbolizing imminent divine execution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The crowd's cry (ἀνεβόησεν) at the younger man marks a turning point: the assembly reacts to the confession extracted by Daniel's interrogation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Greek text includes marginal notes (Syr 53, Syr 54, Syrᵐᵍ) indicating Syriac variants or corrections, suggesting a complex transmission history with cross-linguistic influence.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'ἵνα καταπρίσῃ σε' (so that he may cut you in two) is ambiguous: the subject could be the angel or the people, and the verb καταπρίσῃ is a hapax legomenon in the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'καταπρίσῃ' (cut in two) is unclear: either the angel or the people. The translation takes the angel as agent, but the Greek allows the people.","The marginal notes (Syr 53, Syr 54, Syrᵐᵍ) indicate textual variants in the Syriac tradition, but their exact referents are uncertain."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":16,"ref":"p16","source":"87 μάρτυρας· καὶ ὡς ὁ νόμος διαγορεύει ἐποίησαν αὐτοῖς, καθὼς ἐπονηρεύσαντο\n κατὰ τῆς ἀδελφῆς. καὶ ἐφίμωσαν αὐτοὺς καὶ ἐξαγαγόντες\n ἔρριψαν εἰς φάραγγα· τότε ὁ ἅγγελος Κυρίου ἔρριψε πῦρ διὰ μέσου\n αὐτῶν. καὶ ἐσώθη αἶμα ἀναίτιον ἐν τῇ ἡμέρᾳ ἐκείνῃ. ᵃΔιὰ τοῦτο οἱ νεώτεροι ἀγαπητοὶ Ἰακὼβ ἐν τῇ ἁπλότητι αὐτῶν. καὶ ἡμεῖς φυλασσώμεθα εἰς υἱοὺς δυνατοὺς νεωτέρους· εὐσεβήσουσι\n γὰρ νεώτεροι, καὶ ἔσται ἐν αὐτοῖς πνεῦμα ἐπιστήμης καὶ συνέσεως\n εἰς αἰῶνα αἰῶνος. Syr 60–62 εποιησεν Syr 62 a οι νεωτεροι Ιακωβ αγαπητοι Syr\nΚΑΙ ἦν ἀνὴρ οἰκῶν ἐν Βαβυλῶνι, καὶ ὄνομα αὐτῷ Ἰωακείμ. καὶ ἔλαβε γυναῖκα ᾖ ὄνομα Σουσάννα, θυγάτηρ Χελκίου, καλὴ\n σφόδρα καὶ φοβουμένη τὸν κύριον· καὶ οἱ γονεῖς αὐτῆς δίκαιοι,\n καὶ ἐδίδαξαν τὴν θυγατέρα αὐτῶν κατὰ τὸν νόμον Μωυσῆ. καὶ ἦν\n Ἰωακεὶμ πλούσιος σφόδρα, καὶ ἦν αὐτῷ παράδεισος γειτνιῶν τῷ οἴκῳ\n αὐτοῦ· καὶ πρὸς αὐτὸν προσήγοντο οἱ Ἰουδαῖοι διὰ τὸ εἶναι αὐτὸν\n ἐνδοξότερον πάντων. Καὶ ἀπεδείχθησαν δύο πρεσβύτεροι ἐκ\n τοῦ λαοῦ κριταὶ ἐν τῷ ἐνιαυτῷ ἐκείνῳ, περὶ ὧν ἐλάλησεν ὁ δεσπότης\n ὅτι ἐξῆλθεν ἀνομία ἐκ Βαβυλῶνος ἐκ πρεσβυτέρων κριτῶν οἱ\n ἐδόκουν κυβερνῶν τὸν λαόν. καὶ ἤρχοντο κρίσεις ἐξ ἄλλων πόλεων\n πρὸς αὐτοὺς. οὗτοι ἰδόντες γυναῖκα ἀστείαν τῷ εἴδει, γυναῖκα\n ἀδελφοῦ αὐτῶν ἐκ τῶν υἱῶν Ἰσραήλ, ὄνομα Σουσάνναν, θυγατέρα\n Χελκίου, γυναῖκα Ἰωακείμ, περιπατοῦσαν ἐν τῷ παραδείσῳ τοῦ\n ἀνδρὸς αὐτῆς τὸ δειλινὸν\nκαὶ ἐπιθυμήσαντες αὐτῆς,\nδιέστρεψαν\n τὸν νοῦν αὐτῶν καὶ ἐξέκλιναν τοὺς ὀφθαλμοὺς αὐτῶν τοῦ μὴ βλέπειν\n εἰς τὸν οὐρανὸν μηδέ μνημονεύειν κριμάτων δικαίων.","english":"witnesses. And as the law prescribes, they did to them just as they had done wickedly against their sister. And they silenced them, and leading them out, they cast them into a ravine. Then the angel of the Lord cast fire through the midst of them. And innocent blood was saved on that day. Therefore the younger ones are beloved of Jacob in their simplicity. And let us be on guard for the sake of strong younger sons; for the younger will be pious, and in them there will be a spirit of knowledge and understanding forever and ever.\n\nNow there was a man dwelling in Babylon, and his name was Joakim. And he took a wife whose name was Susanna, daughter of Chelcias, very beautiful and fearing the Lord. And her parents were righteous, and they taught their daughter according to the law of Moses. And Joakim was very wealthy, and he had a garden adjoining his house. And the Jews resorted to him because he was more honored than all. And two elders from the people were appointed judges in that year, concerning whom the Lord said that lawlessness came out of Babylon from elder judges who seemed to govern the people. And judgments from other cities came to them. These men, seeing a woman of comely appearance, the wife of their brother from the sons of Israel, named Susanna, daughter of Chelcias, wife of Joakim, walking in her husband’s garden in the evening, and desiring her, they perverted their mind and averted their eyes so as not to look to heaven nor to remember righteous judgments.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τοῦτο οἱ νεώτεροι ἀγαπητοὶ Ἰακὼβ ἐν τῇ ἁπλότητι αὐτῶν","severity":"info","text":"This sentence marks a transition from the preceding narrative (the punishment of the false witnesses) to a moralizing reflection, before the new episode of Susanna and Joakim begins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρεσβύτεροι","severity":"info","text":"Here πρεσβύτεροι means 'elders' in a judicial or civic sense, not necessarily priests; the text explicitly calls them κριταί (judges).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐξῆλθεν ἀνομία ἐκ Βαβυλῶνος ἐκ πρεσβυτέρων κριτῶν","severity":"info","text":"This phrase echoes a common trope in Jewish and early Christian literature that Babylon (often a cipher for Rome or corrupt power) is a source of lawlessness, especially from its judges.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὸν νόμον Μωυσῆ","severity":"info","text":"This phrase refers to the Torah, specifically the laws of Moses, indicating the religious and legal framework within which Susanna was raised.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Syr 60–62 εποιησεν Syr 62 a οι νεωτεροι Ιακωβ αγαπητοι Syr","severity":"caution","text":"The Greek text includes marginal Syriac glosses (Syr 60–62) indicating variant readings; the phrase 'οι νεωτεροι Ιακωβ αγαπητοι' may be a later addition or gloss, and its exact relation to the original is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σουσάννα","severity":"info","text":"The story of Susanna and the Elders became a popular subject in early Christian art and literature, often interpreted as a type of the persecuted church or of chastity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The transition between the first part (punishment of false witnesses) and the Susanna narrative is abrupt; the moralizing sentence may be a later addition or a scribal gloss.","The Syriac marginal notes (Syr 60–62) suggest textual variation in the transmission, but their precise source and authority are unclear."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"καὶ ἀμφότεροι\n ἦσαν κατανενυγμένοι περὶ αὐτῆς, καὶ ἕτερος τῷ ἑτέρῳ οὐ\n προσεποιεῖτο τὸ κακὸν τὸ ἔχον αὐτοὺς περὶ αὐτῆς, οὐδέ ἡ γυνὴ ἔγνω\n τὸ πρᾶγμα τοῦτο. καὶ ὡς ἐγίνετο ὄρθρος, ἐρχόμενοι ἔκλεπτον\n ἀλλήλους σπεύδοντες, τίς φανήσεται αὐτῇ πρότερος καὶ λαλήσει\n πρὸς αὐτήν. καὶ ἰδοὺ αὕτη κατὰ τὸ εἰωθὸς περιεπάτει, καὶ ὁ εἶς\n Syr Ιnscr Σουσαννα 87 (sub α΄σ΄θ΄) Syr 1—5 και ην ανηρ. ενιαυτω\n εκεινω] sub lemniscis omnia in 87 et (cum σ΄θ΄) Syr 4 και προς\n αυτον] adnot ουτοι προσεκαρτερουν εν τη οικια Ιωακειμ και ηρχοντο προς\n αυτους παντες 87mg οι Ιουδ.] incep. Ιο 87* (οι Ιουδ. 87¹) ras aliq ante ειναι\n 87? 5 και απεδειχθ.] pr ÷ 87 Ο ΛΕϹΠΟΤΗϹ Syrᵐᵍ 7 ΑϹΤΕΙΑΝ\n Syrᵐg ονομα bis scr 87* (improb 1⁰ 87? ) 8 9 επιθυμησαντες αυτης\n διεστρεψαν] επεθυμησαν αυτης διαστρεψ αντες Syr 10 προσεποιουντο Syr","english":"And both of them were deeply troubled about her, and neither one revealed to the other the evil that possessed them concerning her, nor did the woman know of this matter. And when dawn came, they came stealing from one another, hastening to see who would appear before her first and speak to her. And behold, she was walking as usual, and one of them...","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κατανενυγμένοι","severity":"info","text":"The participle κατανενυγμένοι (from κατανύσσω) means 'pierced' or 'stung', here metaphorically 'deeply troubled' or 'distressed'. The English draft's 'deeply troubled' captures the emotional intensity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προσεποιεῖτο","severity":"info","text":"προσεποιεῖτο (middle of προσποιέω) here means 'revealed' or 'disclosed', a sense attested in Hellenistic Greek. The negative construction indicates concealment of their shared desire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ἰδοὺ αὕτη κατὰ τὸ εἰωθὸς περιεπάτει","severity":"info","text":"The phrase 'and behold, she was walking as usual' marks a narrative shift from the men's secret rivalry to Susanna's routine, heightening dramatic irony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Syr Ιnscr Σουσαννα 87 (sub α΄σ΄θ΄) Syr 1—5","severity":"info","text":"The Greek text is interrupted by a Syriac marginal note referencing Susanna (Σουσαννα) and sigla (α΄σ΄θ΄), indicating a variant or commentary in Syriac witnesses. This suggests complex transmission with Syriac influence.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Syr 1—5 και ην ανηρ. ενιαυτω εκεινω] sub lemniscis omnia in 87 et (cum σ΄θ΄) Syr 4","severity":"caution","text":"The apparatus shows textual disruption: 'sub lemniscis omnia' indicates that material under horizontal lines (lemnisci) in manuscript 87 is omitted or marked as uncertain. The reading 'και ην ανηρ' may be a scribal insertion.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Syrᵐᵍ 7 ΑϹΤΕΙΑΝ","severity":"info","text":"The marginal note 'ΑϹΤΕΙΑΝ' (from ἀστεῖος, 'refined' or 'urbane') in Syriac margin may gloss a term in the main text, reflecting later readers' interest in Susanna's character.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary and mixed with Syriac marginalia; the exact wording of the original narrative after 'one of them...' is lost. The apparatus suggests multiple layers of correction and annotation."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"87 τῶν πρεσβυτέρων ἐληλύθει, καὶ ἰδοὺ ὁ ἕτερος παρεγένετο, καὶ εἶς\n τὸν ἕτερον ἀνέκρινε λέγων Τί σὺ οὕτως ὄρθρου ἐξῆλθες οὐ παραλαβὼν\n με; καὶ ἐξωμολογήσαντο πρὸς ἀλλήλους ἑκάτερος τὴν ὀδύνην\n αὐτοῦ. καὶ εἶπεν εἶς τῷ ἑτέρῳ Πορευθῶμεν πρὸς αὐτὴν· καὶ συνθέμενοι\n προσήλθοσαν αὐτῇ καὶ ἐξεβιάζοντο αὐτήν. καὶ εἶπεν αὐτοῖς ἡ Ἰουδαία Οἶδα ὅτι ἐὰν πράξω τοῦτο θάνατός μοί\n ἐστι, καὶ ἐὰν μὴ πράξω οὐκ ἐκφεύξομ τὰς χεῖρας ὑμῶν· κάλλιον\n δέ με μὴ πράξασαν ἐμπεσεῖν εἰς τὰς χεῖρας ὑμῶν ἤ ἁμαρτεῖν ἐνώπιον\n Κυρίου. οἱ δὲ παράνομοι ἄνδρες ἀπέστρεψαν ἀπειλοῦντες ἐν ἑαυτοῖς καὶ\n ἐνεδρεύοντες ἵνα θανατώσουσιν αὐτὴν· καὶ ἐλθόντες ἐπὶ τὴν συναγωγὴν\n τῆς πόλεως οὖ παρῴκουσαν, καὶ συνήδρευσαν οἱ ὄντες ἐκεῖ\n πάντες οἱ υἱοὶ Ἰσραήλ· καὶ ἀναστάντες οἱ δύο πρεσβύτεροι καὶ\n κριταὶ εἶπαν Ἀποστείλατε ἐπὶ Σουσάνναν, θυγατέρα Χελκίου, ἥτις\n ἐστὶ γυνὴ Ἰωακείμ. οἱ δὲ εὐθέως ἐκάλεσαν αὐτήν. ὡς δὲ παρεγενήθη\n ἡ γυνὴ σὺν τῷ πατρὶ ἑαυτῆς καὶ τῇ μητρί, καὶ οἱ παῖδες καὶ\n αἱ παιδίσκαι αὐτῆς ὄντες τὸν ἀριθμὸν πεντακόσιοι παρεγένοντο,\n καὶ τὰ παιδία Σουσάννας τέσσαρα. ἧν δὲ ἡ γυνὴ τρυφερὰ σφόδρα. καὶ προσέταξαν οἱ παράνομοι ἀποκαλύψαι αὐτήν, ἵνα ἐμπλησθῶσιν\n κάλλους ἐπιθυμίας αὐτῆς. καὶ ἐκλαίοσαν οἱ παρʼ αὐτῆς πάντες\n καὶ ὅσοι αὐτὴν ᾔδεισαν πάντες. ἀναστάντες δὲ οἱ πρεσβύτεροι\n καὶ κριταὶ ἐπέθηκαν τὰς χεῖρας αὐτῶν ἐπὶ τῆς κεφαλῆς αὐτῆς·","english":"of the elders had come, and behold, the other arrived, and one questioned the other, saying, \"Why have you come out so early in the morning without taking me?\" And they confessed to each other each one's own pain. And one said to the other, \"Let us go to her.\" And having agreed, they approached her and forced themselves upon her. And the Jewish woman said to them, \"I know that if I do this, death is mine, and if I do not do it, I will not escape your hands. It is better for me, not having done it, to fall into your hands than to sin before the Lord.\" But the lawless men turned away, threatening among themselves and plotting to put her to death. And they came to the synagogue of the city where they were dwelling, and all the sons of Israel who were there assembled. And the two elders and judges rose up and said, \"Send for Susanna, daughter of Chelkias, who is the wife of Joakeim.\" And they immediately called her. When the woman arrived with her father and mother, and her male and female servants, who numbered five hundred, also arrived, and Susanna's four children. The woman was very delicate. And the lawless men ordered her to be uncovered, so that they might be filled with the beauty of their desire for her. And all those with her wept, and all who knew her wept. And the elders and judges rose up and placed their hands upon her head.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐξωμολογήσαντο","severity":"info","text":"The verb ἐξωμολογήσαντο (aorist middle of ἐξομολογέομαι) here means 'confessed' or 'acknowledged openly', not 'confessed sins' as in later Christian usage. In this context, it indicates mutual revelation of their desire.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συναγωγή","severity":"info","text":"The term συναγωγή here refers to the Jewish assembly or place of gathering, not necessarily a building. In the Septuagint, it often denotes the community or meeting, consistent with diaspora Jewish practice.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οἱ δύο πρεσβύτεροι καὶ κριταί","severity":"info","text":"The phrase 'the two elders and judges' identifies the elders as also serving as judges, a conflation of roles that underscores their abuse of authority. This dual role is unique to this narrative.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ δὲ γυνὴ τρυφερὰ σφόδρα","severity":"info","text":"The description of Susanna as 'very delicate' (τρυφερὰ σφόδρα) emphasizes her vulnerability and innocence, a detail that later Christian commentators (e.g., in homilies) used to highlight her purity under threat.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπέθηκαν τὰς χεῖρας αὐτῶν ἐπὶ τῆς κεφαλῆς αὐτῆς","severity":"caution","text":"The gesture of placing hands on the head is ambiguous: it could be a judicial act (pronouncing sentence) or a ritual action (e.g., a curse). The Greek does not specify, and the context suggests a hostile verdict.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπέθηκαν τὰς χεῖρας ... ἐπὶ τῆς κεφαλῆς' is ambiguous: it may indicate a formal condemnation or a symbolic act of judgment. The reading taken is that it represents a judicial pronouncement of guilt."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ἡ\n δὲ καρδία αὐτῆς ἐπεποίθει ἐπὶ Κυρίῳ τῷ θεῷ αὐτῆς, καὶ ἀνακύψασα\n ἔκλαυσεν ἐν αὐτῇ λέγουσα\na Κύριε ὁ θεὸς ὁ αἰώνιος, ὁ εἰδὼς τὰ πάντα \n πρὶν γενέσεως αὐτῶν, σὺ οἶδας ὅτι οὐκ ἐποίησα ἃ πονηρεύονται οἱ\n ἄνομοι οὗτοι ἐπʼ ἐμοί. καὶ εἰσήκουσε Κύριος τῆς δεήσεως αὐτῆς. οἱ δὲ δύο πρεσβύτεροι εἶπαν Ἡμεῖς περιεπατοῦμεν ἐν τῷ παραδείσῳ\n τοῦ ἀνδρὸς αὐτῆς,\nκαὶ κυκλοῦντες τὸ στάδιον εἵδομεν ταύτην\n ἀναπαυομένην μετὰ ἀνδρός, καὶ στάντες ἐθεωροῦμεν αὐτοὺς ὁμιλοῦντας\n ἀλλήλοις,\nκαὶ αὐτοὶ οὐκ ἤδεισαν ὅτι εἱστήκειμεν. τότε\n συνειπάμεθα ἀλλήλοις λέγοντες Μάθωμεν τίνες εἰσὶν οὗτοι. καὶ\n προσελθόντες ἐπέγνωμεν αὐτὴν· ὁ δὲ νεανίσκος ἔφυγε συγκεκαλυμμένος. ταύτης δὲ ἐπιλαβόμενοι ἐπηρωτῶμεν αὐτήν Τίς ὁ ἄνθρωπος; καὶ οὐκ ἀπήγγειλεν ἡμῖν τίς ἦν. ταῦτα μαρτυροῦμεν. καὶ ἐπίστευσεν αὐτοῖς ἡ συναγωγὴ πᾶσα, ὡς πρεσβυτέρων ὄντων\n καὶ κριτῶν τοῦ λαοῦ. –45 Καὶ ἰδοὺ ἄγγελος Κυρίου, ἐκείνης ἐξαγομένης ἀπολέσθαι·\n καὶ ἔδωκεν ὁ ἄγγελος, καθὼς προσετάγη, πνεῦμα συνέσεως νεω-\n Syr 28 ελθοντες] ηλθον Syr παρωκουν 87a (ουν superscr) 29 θυγατερα]\n incep τ 87* εκαλεσαν αυτην] απεστειλαν επ αυτην Syrᵐᵍ 32 επιθυμιας\n καλλους Syr 35 αυτη] εαυτη Syr 37 αυτους] ους sup ras 87? 40 τις]\n + ην Syr ο ανθρωπος] ο νεανισκος Syrᵐᵍ","english":"But her heart trusted in the Lord her God, and lifting herself up she wept within herself, saying, \"Lord God eternal, who knows all things before their generation, you know that I have not done what these lawless men are plotting against me.\" And the Lord heard her prayer. And the two elders said, \"We were walking in the garden of her husband, and going around the stadium we saw this woman resting with a man, and standing we watched them conversing with each other, and they did not know that we were standing there. Then we agreed with each other, saying, 'Let us learn who these are.' And approaching we recognized her; but the young man fled, covering himself. And seizing her we asked her, 'Who is the man?' And she did not tell us who he was. This we testify.\" And the whole assembly believed them, since they were elders and judges of the people. And behold, an angel of the Lord, as she was being led out to be destroyed; and the angel gave, as was commanded, a spirit of understanding to the young...","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀνακύψασα","severity":"info","text":"The participle ἀνακύψασα (from ἀνακύπτω) means 'lifting herself up' or 'raising her head', indicating a posture of prayer or supplication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Κύριος","severity":"info","text":"Κύριος (Lord) is the standard Septuagint rendering of the divine name YHWH, used here in Susanna's prayer and in the narrator's report of divine response.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε ὁ θεὸς ὁ αἰώνιος, ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν","severity":"info","text":"This phrase echoes biblical language of divine omniscience (cf. Ps 139:4 LXX; Wis 18:13), but is not a direct quotation; it is a prayer formula typical of Hellenistic Jewish piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρεσβύτεροι","severity":"info","text":"The term πρεσβύτεροι (elders) refers to Jewish community leaders who also served as judges (κριταὶ τοῦ λαοῦ), a role attested in diaspora synagogues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Syr 28 ελθοντες] ηλθον Syr παρωκουν 87a (ουν superscr) 29 θυγατερα] incep τ 87* εκαλεσαν αυτην] απεστειλαν επ αυτην Syrᵐᵍ 32 επιθυμιας καλλους Syr 35 αυτη] εαυτ","severity":"caution","text":"The apparatus notes variant readings from Syriac and manuscript 87, including alternative verb forms and the substitution of 'young man' for 'man' in v. 40, indicating textual fluidity.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἄγγελος Κυρίου","severity":"info","text":"The angel of the Lord who intervenes at the moment of execution is a motif found in other Jewish and Christian narratives (e.g., Dan 6:22; Acts 12:7-10), emphasizing divine rescue of the innocent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end is fragmentary; the apparatus suggests that the angel gives 'a spirit of understanding to the young...' but the exact recipient and continuation are uncertain.","The phrase 'νεω-' in the Greek may be a scribal break for 'νεωτέρῳ' (younger) or 'νεανίσκῳ' (young man), but the text is incomplete."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"87 τερῶ ὄντι Δανιὴλ. διαστείλας δὲ Δανιὴλ τὸν ὄχλον καὶ στὰς\n ἐν μέσῳ αὐτῶν εἶπεν Οὕτως μωροί, υἱοὶ Ἰσραήλ; οὐκ ἀνακρίναντες\n οὐδὲ τὸ σαφές ἐπιγνόντες ἀπεκτείνατε θυγατέρα Ἰσραήλ; καὶ\n νῦν διαχωρίσατέ μοι αὐτοὺς ἀπʼ ἀλλήλων μακράν, ἵνα ἐτάσω αὐτούς. a ὡς δὲ διεχωρίσθησαν, εἶπεν Δανιὴλ τῇ συναγωγῇ Νῦν μὴ\n βλέψητε ὅτι οὗτοί εἰσι πρεσβύτεροι, λέγοντες Οὐ μὴ ψεύσωνται· ἀλλὰ ἀνακρινῶ αὐτοὺς κατὰ τὰ ὑποπίπτοντά μοι. καὶ ἐκάλεσε\n τὸν ἕνα αὐτῶν, καὶ προσήγαγον τὸν πρεσβύτερον τῷ νεωτέρῳ· καὶ εἶπεν αὐτῷ Δανιὴλ Ἅκουε ἄκουε, πεπαλαιωμένε ἡμερῶν κακῶν· νῦν ἥκασί σου αἱ ἁμαρτίαι ἃς ἐποίεις τὸ πρότερον,\nπιστευθεὶς\n ἀκούειν καὶ κρίνειν κρίσεις θάνατον ἐπιφερούσας, καὶ τὸν μέν\n ἀθῷον κατέκρινας, τοὺς δὲ ἐνόχους ἠφίεις, τοῦ κυρίου λέγοντος\n Ἀθῷον καὶ δίκαιον οὐκ ἀποκτενεῖς. νῦν οὖν ὑπὸ τί δένδρον καὶ\n ποταπῷ τοῦ παραδείσου τόπῳ ἑώρακας αὐτοὺς ὄντας σὺν ἑαυτοῖς; καὶ εἶπεν ὁ ἀσεβής ῾ γπὸ σχῖνον. εἶπεν δὲ ὁ νεώτερος Ὀρθῶς\n ἔψευσαι εἰς τὴν σεαυτοῦ ψυχήν· ὁ γὰρ ἄγγελος Κυρίου σχίσει σου\n τὴν ψυχὴν σήμερον. καὶ τοῦτον μεταστήσας εἶπεν προσαγαγεῖν\n αὐτῷ τὸν ἕτερον· καὶ τούτῳ δὲ εἶπεν Διὰ τί διεστραμμένον τὸ σπέρμα\n σου, ὡς Σιδῶνος καὶ οὐχ ὡς Ἰούδα; τὸ κάλλος σε ἠπάτησεν, ἡ μικρὰ\n ἐπιθυμία. καὶ οὕτως ἐποιεῖτε θυγατράσιν Ἰσραήλ, καὶ ἐκεῖναι\n φοβούμεναι ὡμιλοῦσαν ὑμῖν· ἀλλʼ οὐ θυγάτηρ Ἰούδα ὑπέμεινε τὴν\n νόσον ὑμῶν ἐν ἀνομίᾳ ὑπενεγκεῖν. νῦν οὖν λέγε μοι ῾ γπὸ ὸ τί\n δένδρον καὶ ἐν ποίῳ τοῦ κήπου τόπῳ κατέλαβες αὐτοὺς ὁμιλοῦντας\n ἀλλήλοις; ὁ δὲ εἶπεν ῾ γπὸ πρῖνον.","english":"accusing me of.\" And Daniel, having dismissed the crowd and standing in their midst, said, \"Are you so foolish, sons of Israel? Without examining or even ascertaining the truth, you have put to death a daughter of Israel? And now separate them far from each other for me, so that I may examine them.\" When they were separated, Daniel said to the assembly, \"Now do not look at the fact that these are elders, saying, 'They will surely not lie'; but I will examine them according to what occurs to me.\" And he called one of them, and they brought the elder near the younger; and Daniel said to him, \"Listen, listen, you who are aged in evil days; now your sins have caught up with you, which you formerly committed when you were entrusted to hear and judge cases involving the death penalty, and you condemned the innocent while acquitting the guilty, the Lord saying, 'You shall not put to death one who is innocent and just.' Now then, under what tree and in what place of the garden did you see them together with each other?\" And the impious one said, \"Under a mastic tree.\" But the younger said, \"You lie rightly to your own soul; for the angel of the Lord will split your soul today.\" And having moved him aside, he said to bring the other to him; and to this one he said, \"Why is your seed perverted, like that of Sidon and not like that of Judah? Beauty deceived you, petty desire. And so you acted toward the daughters of Israel, and they, being afraid, conversed with you; but a daughter of Judah did not endure to bear your disease in lawlessness. Now then, tell me under what tree and in what place of the garden did you catch them conversing with each other?\" And he said, \"Under a holm oak.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σχῖνον","severity":"info","text":"The mastic tree (Pistacia lentiscus) is a low shrub or tree common in the eastern Mediterranean; its resin was used in antiquity. The choice of tree is part of the elders' false testimony.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρῖνον","severity":"info","text":"The holm oak (Quercus ilex) is an evergreen oak. The discrepancy between the two elders' answers (mastic vs. holm oak) exposes their lie.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀθῷον καὶ δίκαιον οὐκ ἀποκτενεῖς","severity":"info","text":"This phrase echoes the legal principle found in Exodus 23:7 (LXX) and similar prohibitions against executing the innocent. It is not a direct quotation but a paraphrase of biblical law.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σιδῶνος","severity":"info","text":"Sidon was a Phoenician city often associated in Jewish tradition with foreign, corrupting influences. The contrast with Judah underscores the elder's moral degeneracy.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διαστείλας δὲ Δανιὴλ τὸν ὄχλον","severity":"info","text":"Daniel's dismissal of the crowd and his subsequent interrogation of the elders separately mirrors judicial procedure, emphasizing his role as a wise judge.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ γὰρ ἄγγελος Κυρίου σχίσει σου τὴν ψυχὴν σήμερον","severity":"info","text":"The younger elder's threat of divine punishment by an angel splitting his soul is unique to this narrative and reflects later Jewish and Christian angelological motifs.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or corruption at the point where the first elder's answer is introduced (῾ γπὸ σχῖνον); the reading is conjectural but widely accepted.","The phrase 'ὡς Σιδῶνος' may be a textual corruption; some manuscripts read 'ὡς Σιδωνίου' (like a Sidonian)."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"καὶ εἶπεν Δανιὴλ Ἁμαρτωλέ,\n νῦν ὁ ἄγγελος Κυρίου τὴν ῥομφαίαν ἕστηκεν ἔχων, ἕως ὁ λαὸς\n ἐξολεθρεύσει ὑμᾶς, ἵνα καταπρίσῃ σε. –62 Καὶ πᾶσα ἡ συναγωγὴ ἀνεβόησεν ἐπὶ τῷ νεωτέρῳ, ὡς ἐκ τοῦ\n ἰδίου στόματος ὁμολόγους αὐτοὺς κατέστησεν ἀμφοτέρους ψευδο-\n Syr 53 κατεκρινες Syr 54 cXINoN Syrᵐᵍ 56 διεστραμμενον] in στραμ\n aliq emend 87? ως Σιδωνος και ουχ ως Ιουδα] [θ΄] σπερμα Χανααν και ουκ\n Ιουδα Syrmg 58 ΠΡΙΝοΝ Syrmᵍ","english":"And Daniel said, \"Sinner, now the angel of the Lord stands holding the sword, until the people destroy you, so that he may saw you in two.\" And the whole assembly cried out against the younger man, because from his own mouth he had made both of them confess as false witnesses.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ῥομφαίαν","severity":"info","text":"The Greek ῥομφαίαν denotes a large, broad sword, often associated with divine or angelic punishment in the Septuagint.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἁμαρτωλέ","severity":"info","text":"The vocative Ἁμαρτωλέ (sinner) is a direct address by Daniel to the younger elder, marking him as guilty before the assembly.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"καταπρίσῃ","severity":"info","text":"The verb καταπρίσῃ (saw in two) refers to a gruesome execution method, possibly reflecting Persian or Hellenistic punitive practices.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πᾶσα ἡ συναγωγὴ ἀνεβόησεν","severity":"info","text":"The crowd's outcry (ἀνεβόησεν) functions as a narrative climax, confirming the elders' guilt through public reaction.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Syr 53 ... Syrᵐᵍ","severity":"caution","text":"The Greek text includes marginal Syriac glosses (Syr 53, Syrᵐᵍ) indicating textual variants or corrections from Syriac tradition, suggesting a complex transmission history.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁμολόγους ... ψευδο-","severity":"info","text":"The term ψευδο- (false) is broken off in the Greek, but the context shows the elders are made confess as false witnesses, a motif echoed in later Christian martyr narratives.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end is fragmentary (ψευδο-), leaving the exact noun uncertain; the English draft supplies 'false witnesses' based on context.","The Syriac marginalia (Syr 53, Syrᵐᵍ) may indicate alternative readings or corrections, but their precise import is unclear without the full Syriac apparatus."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":22,"ref":"p22","source":"87 μάρτυρας· καὶ ὡς ὁ νόμος διαγορεύει ἐποίησαν αὐτοῖς, καθὼς ἐπονηρεύσαντο\n κατὰ τῆς ἀδελφῆς. καὶ ἐφίμωσαν αὐτοὺς καὶ ἐξαγαγόντες\n ἔρριψαν εἰς φάραγγα· τότε ὁ ἅγγελος Κυρίου ἔρριψε πῦρ διὰ μέσου\n αὐτῶν. καὶ ἐσώθη αἶμα ἀναίτιον ἐν τῇ ἡμέρᾳ ἐκείνῃ.\nᵃΔιὰ τοῦτο οἱ νεώτεροι ἀγαπητοὶ Ἰακὼβ ἐν τῇ ἁπλότητι αὐτῶν.\nκαὶ ἡμεῖς φυλασσώμεθα εἰς υἱοὺς δυνατοὺς νεωτέρους· εὐσεβήσουσι\n γὰρ νεώτεροι, καὶ ἔσται ἐν αὐτοῖς πνεῦμα ἐπιστήμης καὶ συνέσεως\n εἰς αἰῶνα αἰῶνος.","english":"witnesses. And they did to them as the law prescribes, according to the evil they had done against the sister. And they silenced them, and leading them out, they cast them into a ravine. Then the angel of the Lord cast fire through the midst of them. And innocent blood was saved on that day. Therefore the younger ones are beloved of Jacob in their simplicity. And let us beware for the sake of strong younger sons; for the younger will be pious, and in them there will be a spirit of knowledge and understanding for ever and ever.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐφίμωσαν","severity":"info","text":"The verb ἐφίμωσαν (they silenced) likely refers to the execution of the false witnesses, possibly by stoning or another means, as the law prescribes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἅγγελος Κυρίου","severity":"info","text":"ἅγγελος Κυρίου (angel of the Lord) is a standard Septuagint term for a divine messenger, often acting as an agent of punishment or deliverance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πῦρ διὰ μέσου αὐτῶν","severity":"info","text":"The angel casting fire through the midst of them echoes divine judgment scenes in the Hebrew Bible, such as the destruction of Sodom and Gomorrah (Genesis 19:24) or the fire from heaven in Leviticus 10:2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"νόμος","severity":"info","text":"The law (νόμος) here likely refers to Jewish legal tradition, possibly the death penalty for false witness in capital cases, as attested in Deuteronomy 19:16-19.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"νεώτεροι ἀγαπητοὶ Ἰακώβ","severity":"info","text":"The phrase 'younger ones beloved of Jacob' may reflect a later Jewish or Christian tradition idealizing youthful piety, possibly linked to the Maccabean martyrs or early Christian veneration of Daniel's companions.","cites":[{"key":"ed:tlg0527.tlg054","label":"source edition: Susanna (translatio Graeca)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0527.tlg054.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φυλασσώμεθα","severity":"caution","text":"The verb φυλασσώμεθα (let us beware) is ambiguous: it could mean 'let us guard ourselves' or 'let us be on guard for' (i.e., protect). The English draft takes the latter sense, but the Greek allows either.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the sister' (τῆς ἀδελφῆς) is unclear; she may be Susanna or another figure.","The phrase 'strong younger sons' (υἱοὺς δυνατοὺς νεωτέρους) is ambiguous: it could mean 'sons who are strong and young' or 'strong young sons' as a collective."],"confidence":"high","notes":[]}]}