Hippolytus of Rome : And so, "Then the boys, after being bound with their garments and cloaks, were cast into the burning furnace of fire according to the proclamation of the king." [Daniel 3:21] Tell me, Nebuchadnezzar, on what account do you order these boys to be bound and cast into the fire? Lest they flee? Or being released they quench the fire with their feet? But you are not the one who does these things, but another in you, who works these things. And on account of this Scripture says, "Then the form of the king was changed." [Daniel 3:19] For there was another person there and Nebuchadnezzar became another person. For the king was a man who in the beginning feared God. Then, having been lifted up against God he changed, mimicking the works of the devil. And on account of this Scripture beautifully predicts, saying, "I am God and I will not change," [Malachi 3:6] so that God may be shown as being unmoved and unchangeable. The form of the king was changed so that he may be easily perceived as being a man and so that the deceiver who recklessly operates in him, may be recognized, who at all times mimics the works of God and wishes to beguile man in various ways. — Commentary on Daniel 2.27.1-4 Jerome : Verse 21. "And straightway those men, bound up in their trousers and turbans and footgear and garments, were cast into the midst of the furnace of flaming fire..." Instead of sarbal, "trousers" interpreted by Symmachus as anaxy-rides ("trousers"), Aquila and Theodotion read simply saraballa rather than the corrupt reading sarabara. Now the shanks and shin-bones are called saraballa in the language of the Chaldeans, and by extension of the same word it is applied to those articles of clothing which cover the shanks and shins, as if they were to be called "shankies" and "shinnies" (crurales et tibiales). "Turban," however, is a Greek word, tiara which has by usage become a Latin word also, and Virgil says of it (Aeneid, VII): "Both scepter and sacred tiara." It was, however, a kind of skull-cap used by the Persian and Chaldean races. — St. Jerome, Commentary on Daniel, CHAPTER THREE