NEW TESTAMENT. In St. Matt. xxvii. 24 Pilate possibly adopts Daniel's words in v. 46, or at least accidentally falls in with them. In Heb. xi. 23 and Sus. 7 (Ο´) there is a strong similarity in the use of the word ἀστεῖος, as well as in Exod. ii. 2.
"Among names taken from the O.T., that of Susanna is not uncommon" (D.C.A. art. Names, 1374a). Not improbably therefore Susanna, in St. Luke viii. 3, may have been named after the Susanna of this history, as already mentioned under 'Canonicity,' p. 161. St. Susanna of the Roman Calendar, who is dated circ. 293, is most likely an example of this. She is not given an article in D.C.B., but there is a short notice of her in D.C.A., as commemorated in various Martyrologies on August 11th.
IRENÆUS (†200). In Adv. Hær.III. xlii. 1 there is an apparent reference to v. 55; in IV, xxxv. 2 to v. 42; and in IV. xli. 1, 'de presbyteris injustis,' vv. 20, 26 are quoted as "a Daniele propheta voces" in reproof of Christian presbyters. It is probable, too, that "Deum qui absconsa manifestat" (IV. xxxi. 2) may be a reminiscence of the phrase ὁ τῶν κρυπτῶν γνώστης in v. 42; and still more probably perhaps "qui est absconsorum cognitor" in IV. xxxv. 2 has its origin in this same verse.
CLEMENT or ALEXANDRIA (†220). In Strom. IV. (Heinsius' ed., Paris, 1629, p. 522) he speaks of Susanna and Miriam together, as if their biblical positions were on a par. In Hort and Mayor's edit. (1902) of Strom. VII. the words πρὸ τῆς γενέσεως in § 37 are referred to Susanna 43 (Θ); but it is hardly safe to assume that we have here more than an accidental approximation of wording.
HIPPOLYTUS (†230) distinctly recognizes Susanna at the end of his Preface to Daniel, as well as in his Commentary itself. This last, Bardenhewer (Freiburg im Breisgau, 1877, p. 69) deems, on account of its homiletic phrases, to be "Bruchstücke einer Homilie" (cf. art. Hippolytus, D.C.B. iii. 102a).
APOSTOLIC CONSTITUTIONS (third century?). Susanna's trial is instanced in II. 49, "Concerning accusers and witnesses" (see quotation under 'Canonicity,' p. 161), and again in cap. 51.
TERTULLIAN (†240). In de Corona militis, 4, after instancing Rebecca, he goes on to say of Susanna: "si et Susanna in iudicio revelata argumentum velandi præstat, possum dicere: et his velamen arbitrii fuit," etc. Also de Pudic. 17, etc.
ORIGEN (†254) frequently refers to Susanna in his commentaries, many references to which are collected by Schürer, H.J.P., II. III. 186. In the middle of § 1 of his Hom. I. in Levitic. he quotes Susanna's words in v. 22 as if appropriate to the mouth of the book itself, surrounded, by those who doubted its canonicity (words quoted under 'Canonicity,' p. 158). In Eusebius' Præp. Ev. VI. 11, Origen is given as quoting v. 42 as a proof of God's foreknowledge, ὰπὸ τῶν γραφῶν τοῦτο παραστῆσαι. In his Commentary on St. John (bk. XX. § 5) he quotes v. 56 with ὡς ὁ Δανιήλ φησι.
CYPRIAN (†258), in Ep. XLIII. 4, illustrates his remarks by a reference to "Susannam pudicam."
Bleek (O.T. II. 316) says that Bel and the Dragon and Susanna were used by both Irenæus and Cyprian in a similar way to the Scriptures of the Hebrew canon.