Short answer:

It's more the other way around.

Discussion:

As historiography, we can see the tracks of Thucydides in subsequent accounts and interpretations of epidemic disease, particularly the Black Death. Because plague emerges at precisely the time that classical texts are highly prized, the plague of Athens becomes a model for descriptions of subsequent plagues. People who had read Thucydides saw his plague in theirs, far more than they tried to rethink his plague with new information in theirs. Catherine Rubincam has done a thorough analysis of Daniel Defoe's "Journal of a Plague Year" with Thucydides' account of the Plague of Athens; Defoe appears to have read and digested Thucydides, and in several places to be mirroring it.

Ian Munro observes: "The plague city is always plural: London under plague is haunted by Florence, Rome, Jerusalem, Athens", and you can see something similar today. Count the number of questions here drawing comparisons between COVID and the Black Death; these questions dwarf any investigations of the plague itself informed by what's happening now.

What we don't see much of is what you're asking explicitly, a retroflection of contemporary disease into the past, at least not by knowledgeable people. Our present pandemic, like the Spanish flu, may at its worst kill %1-2 of the infected; this is not a relevant parallel to a disease which appears to have killed somewhere between %30 and %60 of infected populations. To approach a study of plague based on some contemporary circumstance would thus be wildly misplaced as a premise.

So instead of looking for the influence of the contemporary on the antique, you may more profitably look for the influence of the antique on the contemporary in historiography and cultural reception of epidemic disease. It is not an accident that our vocabulary to describe infectious disease and responses to it often date to the period of the plague: quarantine is from the Italian for "forty days", a more cautious version of the plague era trentino ("thirty days"). Similarly, we can find the word "infection" being used in English for the first time at this time and many of our legal and community responses to epidemic disease have a surprisingly deep history.

Scholars don't respond nearly so quickly to these kinds of stimuli. Perhaps this pandemic will inspire some curious history student to dig deep into the many plague tracts in the depth that Samuel Cohn explored twenty years ago (they're understudied)--- but by the time someone starting now accumulates enough expertise, has read and processed difficult documents and parsed language and references which can be obscure in a manner sufficient to inform a scholarly essay, our pandemic will have past.

As historiography-- you might reflect on just which diseases a contemporary public chooses to analogize with. Judging by questions here, there's a fascination with parallels to the Black Death, but much less frequent reference to more recent diseases-- little discussion of smallpox, cholera or HIV; a good argument for the continuing salience of the Black Death in cultural memory.

Sources:

MUNRO, IAN. “The City and Its Double: Plague Time in Early Modern London.” English Literary Renaissance, vol. 30, no. 2, 2000, pp. 241–261.

CARMICHAEL, ANN G. “The Last Past Plague: The Uses of Memory in Renaissance Epidemics.” Journal of the History of Medicine and Allied Sciences, vol. 53, no. 2, 1998, pp. 132–160.

Carmichael, Ann G. “PLAGUE LEGISLATION IN THE ITALIAN RENAISSANCE.” Bulletin of the History of Medicine, vol. 57, no. 4, 1983, pp. 508–525.

Paul S. Sehdev. “The Origin of Quarantine.” Clinical Infectious Diseases, vol. 35, no. 9, 2002, pp. 1071–1072.

The Black Death Transformed: Disease and Culture in Early Renaissance Europe. Samuel K Cohn Jr. London and New York: Arnold and Oxford University Press, 2002

Rubincam, Catherine. “Thucydides and Defoe: Two Plague Narratives.” International Journal of the Classical Tradition, vol. 11, no. 2, 2004, pp. 194–212.