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Selected Verse: Daniel 3:21 - King James

Verse	Translation	Text
Da 3:21	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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.

Notes on the Bible, by Albert Barnes, [1834]
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; Isa 41:7; Jer 23:29; Jer 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.

Notes on the Bible, by Albert Barnes, [1834]

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; Isa 41:7; Jer 23:29; Jer 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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
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 Heb. 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 Ch1 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 Kg2 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 (Dan 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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

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 Heb. 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 Ch1 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 Kg2 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 (Dan 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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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 Dan 3:27 that these were not changed by the fire.

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²³ How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations!

²⁹ Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces?

⁷ So the carpenter encouraged the goldsmith, and he that smootheth with the hammer him that smote the anvil, saying, It is ready for the sodering: and he fastened it with nails, that it should not be moved.

²⁷ And the princes, governors, and captains, and the king's counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.

²² And he said unto him that was over the vestry, Bring forth vestments for all the worshippers of Baal. And he brought them forth vestments.

⁷ They cause the naked to lodge without clothing, that they have no covering in the cold.

²⁷ And David was clothed with a robe of fine linen, and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song with the singers: David also had upon him an ephod of linen.