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 other hand, Hofm. (Weiss. u. Erf. i. p. 277) remarks, that the statue was not the image of a god, because a distinction is made between falling down to it and the service to his god which Nebuchadnezzar required (Dan 3:12, Dan 3:14, Dan 3:18) from his officers of state. This distinction, however, is not well supported; for in these verses praying to the gods of Nebuchadnezzar is placed on an equality with falling down before the image. But on the other hand, the statue is not designated as the image of a god, or the image of Belus; therefore we agree with Klief. in his opinion, that the statue was a symbol of the world-power established by Nebuchadnezzar, so that falling down before it was a manifestation of reverence not only to the world-power, but also to its gods; and that therefore the Israelites could not fall down before the image, because in doing so they would have rendered homage at the same time also to the god or gods of Nebuchadnezzar, in the image of the world-power. But the idea of representing the world-power founded by him as a צלם  was probably suggested to Nebuchadnezzar by the tselem seen (Daniel 2) by him in a dream, whose head of gold his world-kingdom was described to him as being. We may not, however, with Klief., seek any sanction for the idea that the significance off the image is in its size, 6, 10, and six multiplied by ten cubits, because the symbolical significance of the number 6 as the signature of human activity, to which the divine completion (7) is wanting, is not a Babylonian idea. Still less can we, with Zündel (p. 13), explain the absence of Daniel on this occasion as arising from the political import of the statue, because the supposition of Daniel's not having been called to be present is a mere conjecture, and a very improbable conjecture; and the supposition that Daniel, as being chief of the Magi, would not be numbered among the secular officers of state, is decidedly erroneous.

Verses 2-7
Nebuchadnezzar commanded all the chief officers of the kingdom to be present at the solemn dedication of the image. שׁלח, he sent, viz., מלאכים or רצים messengers, 1Sa 11:7; 2Ch 30:6, 2Ch 30:10; Est 3:15. Of the great officers of state, seven classes are named: - 1. אחשׁדּרפּניּא, i.e., administrators of the Khshatra, in Old Pers. dominion, province, and pâvan in Zend., guardians, watchers, in Greek Σατράπης, the chief representatives of the king in the provinces. 2. סגניּא, Hebr. סגנים, from the Old Pers. (although not proved) çakana, to command (see under Dan 2:48), commanders, probably the military chiefs of the provinces. 3. פּחותא, Hebr. פּחה, פחות,