Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace.

Then these men were bound in their hosen, their tunics, and their mantles, and their other garments, and were cast into the midst of the burning fiery furnace.

And immediately these men were bound and were cast into the furnace of burning fire, with their coats, and their caps, and their shoes, and their garments.

Then these men were bound in their hosen, their tunics, and their cloaks, and their garments, and were cast into the midst of the burning fiery furnace.

Then these men were bound in their coats, their hose, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace.

Then these men have been bound in their coats, their tunics, and their turbans, and their clothing, and have been cast into the midst of the burning fiery furnace.

Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the middle of the burning fiery furnace.

Then these men had cords put round them as they were, in their coats, their trousers, their hats, and their clothing, and were dropped into the burning and flaming fire.

Then these men were bound in their cloaks, their tunics, and their robes, and their other garments, and were cast into the midst of the burning fiery furnace.

Then these men were bound in their cloaks, trousers, their turbans, and their other garments, and were cast into the midst of the burning fiery furnace.

Tunc viri illi vincti sunt, vel, ligati, in suis chlamydibus, [189] et cum tiaris suis: [190] in vestitu suo: et projecti sunt in fornacem ignis ardentis.

Here Daniel relates the miracle by which God liberated his servants. He has two parts: first, these three holy men walked untouched in the midst of the flame; and the fires consumed those attendants who east them into the furnace. The Prophet diligently enumerates whatever tends to prove the power of God. He says, since the king's command was urgent, that is, since the king ordered in such anger the furnace to be heated, the flames devour the men who executed his orders. For in Job, (Job 18:5,) svyv, shebib, means "spark," or the extremity of a flame. The sense of the Prophet is by no means obscure, since the extremity of the flame consumed those strong attendants by playing round them, while Shadrach, Meshach, and Abed-nego walked through the fuel in the fire and flame. They were not in the extremity of the flame; for it is as if the Prophet had said -- the king's slaves were consumed by the very smoke, and the fire was without the slightest effect on the servants of God. Hence he says, these three fell down in the furnace of fire By saying they fell, it means they could not take care of themselves or attempt to escape; for he adds, they were bound. This might at first naturally suffocate them, till they were immediately consumed; but they remained untouched, and then walked about the furnace loose. We hereby see how conspicuous was God's power, and how no falsehood of Satan's could obscure it. And next, when the very points of the flame, or the fiery sparks, devour the servants, here again the deed is proved to be of God. Meanwhile, the result of the history is the preservation of these three holy men, so surprisingly beyond their expectation. This example is set before us, to show us how nothing can be safer than to make God the guardian and protector of our life. For we ought not to expect to be preserved from every danger because we see those holy men delivered; for we ought to hope for liberation from death, if it be useful, and yet we ought not to hesitate to meet it without fear, if God so please it. But we should gather from our present narrative the sufficiency of God's protection, if he wishes to prolong our lives, since we know our life to be precious to him; and it is entirely in his power, either to snatch us from danger, or to withdraw us to a better existence, according to his pleasure. We have an example of this in the case of Peter; for he was on one day led forth from prison, and the next day put to death. Even then God shewed his care of his servant's life, although Peter at length suffered death. How so? Because he had finished his course. Hence, as often as God pleases, he will exert his power to preserve us; if he leads us onwards to death, we must be assured it is best for us to die, and injurious to us to enjoy life any longer. This is the substance of the instruction which we may receive from this narrative. It now follows: --

Then these men were bound in their coats - They were seized just as they were. No time was given them for preparation; no change was made in their dress. In "autos-da-fe" of later times, it has been usual to array those who were to suffer in a peculiar dress, indicative of the fact that they were heretics, and that they deserved the flame. Here, however, the anger of the king was so great, that no delay was allowed for any such purpose, and they proceeded to execute the sentence upon them just as they were. The fact that they were thus thrown into the furnace, however, only made the miracle the more conspicuous, since not even their garments were affected by the fire. The word rendered "coats," is in the margin rendered "mantles." The Chaldee word (סרבלין sarbâlı̂yn) means, according to Gesenius, the long and wide pantaloons which are worn by the Orientals, from סרבל sarbēl, to cover. The Greek word used in the translation is derived from this - σαράβαρα sarabara - and the word σαρβαρίδες sarbarides is still used in modern Greek. The Chaldee word is used only in this chapter. The Vulgate renders this, cum braccis suis - hence, the word "breeches," and "brogues." The garment referred to, therefore, seems rather to be what covered the lower part of their person than either a coat or mantle.
Their hosen - This word was evidently designed by our translators to denote drawers, or trousers - not stockings, for that was the common meaning of the word when the translation was made. It is not probable that the word is designed to denote "stockings," as they are not commonly worn in the East. Harmer supposes that the word here used means properly "a hammer," and that the reference is to a hammer that was carried as a symbol of office, and he refers in illustration of this to the plates of Sir John Chardin of carvings found in the ruins of Persepolis, among which a man is represented with a hammer or mallet in each hand. He supposes that this was some symbol of office. The more common and just representation, however, is to regard this as referring to an article of dress. The Chaldee word (פטישׁ paṭṭı̂ysh) is from פטשׁ pâṭash, to break, to hammer (πατάσσω patassō); to spread out, to expand; and the noun means
(1) a hammer; Isaiah 41:7; Jeremiah 23:29; Jeremiah 50:23; and
(2) a garment, probably with the idea of its being "spread out," and perhaps referring to a tunic or under-garment.
Compare Gesenius on the word. The Greek is, τιάραις tiarais, and so the Latin Vulgate, tiaris: the tiara, or covering for the head, turban. The probable reference, however, is to the under-garment worn by the Orientals; the tunic, not a little resembling a shirt with us.
And their hats - Margin, or "turbans." The Chaldee word (כרבלא karbelâ') is rendered by Gesenius mantle, pallium. So the version called the "Breeches" Bible, renders it "clokes." Coverdale renders it "shoes," and so the Vulgate, calceamentis, sandals; and the Greek, περικνηυίσιν periknēmisin, greaves, or a garment enclosing the lower limbs; pantaloons. There is certainly no reason for rendering the word "hats" - as hats were then unknown; nor is there any evidence that it refers to a turban. Buxtorf ("Chaldee Lex.") regards it as meaning a garment, particularly an outer garment, a cloak, and this is probably the correct idea. We should then have in these three words the principal articles of dress in which the Orientals appear, as is shown by the preceding engraving, and from the ruins of Persepolis - the large and loose trousers; the tunic, or inner garment; and the outer garment, or cloak, that was commonly thrown over all.
And their other garments - Whatever they had on, whether turban, belt, sandals, etc.

Their hats - This word, hat, is found only in this place in the Old Testament. The word סרבל sarbal properly means an outer garment. Herodotus, who lived about one hundred years after Daniel, says, "the dress of the Babylonians consisted of a tunic of linen reaching down to the feet; over this a tunic of woollen; and over all a white short cloak or mantle, χλανιδιον; and on their heads they wore turbans, μιτρησι." Following this, Mr. Parkhurst translates the verse thus: "Then these three men were bound [בסרבליהון besarbaleyhon] in their Cloaks, [פמישיהון patesheyhon] their Turbans, [וכרבלתהון vecharbelathehon] and in their Upper (woollen) Tunics, [ולבושיהון ulebushehon] and their Under (linen) Tunics." And as, according to this interpretation, their סרבלי sarbaley were their outermost garments, we see the propriety with which it is observed at Daniel 3:27 that these were not changed by the fire.

Then these men were bound in their coats,.... Their upper coats, cloaks, or mantles, as Aben Ezra and Jacchiades; though, according to the use of the word in the Arabic language, the "femoralia" (r) or breeches are meant:
their hosen, and their hats, and their other garments: their turbants on their heads, which were usually wore in those countries; and their stockings and shoes, and other under garments, as waistcoats and shirts; which through haste or negligence, or with design, were kept on them, to make their torment the greater; but were intended by the Lord to make the miracle the more conspicuous. According to Cocceius (s) and Bynaeus (t), the first of these words signifies the outward covering of the body, as cloaks, &c.; the second the covering of the feet, as socks, shoes, and sandals; and the third the covering of the head, as caps, turbants, helmets, &c.; the last the inner garments that were under the upper ones:
and were cast into the midst of the burning fiery furnace; in the manner and circumstances before related.
(r) "cum femoralibus", Pagninus; so Syr. Ar.; "cum braccis suis", V. L. (s) Expos. Dict. Chald. col. 1022. rad (t) De Calceis Hebr. l. 2. c. 10. sect 4, 5, 6, 7.

coats . . . hosen . . . hats--HERODOTUS [1.195] says that the Babylonian costume consisted of three parts: (1) wide, long pantaloons; (2) a woollen shirt; (3) an outer mantle with a girdle round it. So these are specified [GESENIUS], "their pantaloons, inner tunics (hosen, or stockings, are not commonly worn in the East), and outer mantles." Their being cast in so hurriedly, with all their garments on, enhanced the miracle in that not even the smell of fire passed on their clothes, though of delicate, inflammable material.

Of the different parts of clothing named, סרבּלין are not hose, short stockings, from which Hitz. concludes that the enumeration proceeds from the inner to the outer clothing. This remark, correct in itself, proves nothing as to the covering for the legs. This meaning is given to the word only from the New Persian shalwâr, which in the Arabic is sarâwîl; cf. Haug in Ew.'s bibl. Jahrbb. v. p. 162. But the word corresponds with the genuine Semitic word sirbal, which means tunica or indusium; cf. Ges. Thes.
(Note: The lxx have omitted סרבּלין in their translation. Theodot. has rendered it by σαράβαρα, and the third-named piece of dress כּרבּלן by περικνημῖδες, which the lxx have rendered by τιάρας ἐπὶ τῶν κεφαλῶν. Theodoret explains it: περικνημῖδας δὲ τὰς καλουμένας ἀναξυρίδας λέγει. These are, according to Herod. vii. 161, the αναχυρίδες, i.e., braccae, worn by the Persians περὶ τὰ σκέλεα. Regarding Σαράβαρα Theodoret remarks: ἔστι Περσικῶν περιβολαίων εἴδη. Thus Theodot. and Theodor. expressly distinguish the σαράβαρα (סרבּלין) from the περικνημῖδες; but the false interpretation of סרבּלין by breeches has given rise to the confounding of that word with כּרבּלן, and the identification of the two, the περικνημῖδες being interpreted of covering for the feet; and the Vulg. translates the passage: "cum braccis suis et tiaris et calceamentis et vestibus," while Luther has "cloaks, shoes, and hats." This confounding of the two words was authorized by the Greek scholiasts, to which the admission of the Persian shalwâr into the Arabic saravilu may have contributed. In Suidas we find the right interpretation along with the false one when he says: Σαράβαρα ἐσθὴς Περσικὴ ἔνιοι δὲ λέγουσι βρακία. Hesychius, on the other hand, briefly explains σαράβαρα by βρακία, κνημῖδες, σκελέαι. Hence the word in the forms sarabara, siravara, saravara or saraballa, sarabela, is commonly used in the middle ages for hose, and has been transferred into various modern languages; cf. Gesen. Thes. p. 971.)
p. 970, and Hebrews. Lex. s. v. Accordingly, סרבּלין denotes under-clothing which would be worn next the body as our shirt. פּטישׁיהון, for which the Keri uses the form פּטשׁיהון, corresponding to the Syriac petšayhūn, is explained in the Hebr. translation of the Chald. portions of Daniel by כּתנת, tunica, and is derived from פשׁט, expandit (by the transposition of the second and third radicals). Thus the Syriac word is explained by Syr. lexicographers. Theodotion's translation, τιάραι, is probably only hit upon from the similarity of the sound of the Greek πέτασος, the covering for the head worn by the ἔφηβοι. כּרבּלן are mantles, from כּרבּל, R. כּבל, to bind, to lay around, with r intercalated, which occurs 1-Chronicles 15:27 of the putting around or putting on of the מעיל (upper garment). לבוּשׁיהון are the other pieces of clothing (Aben Ezra and others), not mantles. For that לבוּשׁ was specially used of over-clothes (Hitz.) cannot be proved from Job 24:7 and 2-Kings 10:22. We have here, then, the threefold clothing which, according to Herodotus, i. 195, the Babylonians wore, namely, the סרבּלין, the κιθῶν ποδηνεκὴς λίνεος, the פּטישׁא worn above it, ἄλλον εἰρίνεον κιθῶνα, and the כּרבּלא thrown above that, χλανίδιον λευκόν; while under the word לבוּשׁיהון the other articles of clothing, coverings for the feet and the head, are to be understood.
(Note: With the setting aside of the false interpretation we have disposed of the objection against the historical character of the narrative which v. Leng. and Hitz. have founded on the statement of Herodotus l.c., that the Babylonians wore no hose, but that they were first worn by the Persians, who adopted them from the Medes.)
The separate articles of clothing, consisting of easily inflammable material, are doubtlessly mentioned with reference to the miracle that followed, that even these remained unchanged (Daniel 3:27) in the fiery furnace. In the easily inflammable nature of these materials, namely, of the fine κιθῶν ποδηνεκὴς λίνεος, we have perhaps to seek the reason on account of which the accused were bound in their clothes, and not, as Theodoret and most others think, in the haste with which the sentence against them was carried out.