וַיַּ֨עַן הַמֶּ֜לֶךְ וַיֹּ֣אמֶר ׀ אֶל־אִ֣ישׁ הָאֱלֹהִ֗ים חַל־נָ֞א אֶת־פְּנֵ֨י יְהוָ֤ה אֱלֹהֶ֙יךָ֙ וְהִתְפַּלֵּ֣ל בַּעֲדִ֔י וְתָשֹׁ֥ב יָדִ֖י אֵלָ֑י וַיְחַ֤ל אִישׁ־הָֽאֱלֹהִים֙ אֶת־פְּנֵ֣י יְהוָ֔ה וַתָּ֤שָׁב יַד־הַמֶּ֙לֶךְ֙ אֵלָ֔יו וַתְּהִ֖י כְּבָרִֽאשֹׁנָֽה׃
I odezwał się król i rzekł do męża Bożego: Chciejże uprosić oblicze Wiekuistego, Boga twojego, a pomódl się za mną, abym mógł ściągnąć rękę do siebie! Uprosił tedy mąż Boży oblicze Wiekuistego, tak że mógł znowu król ściągnąć rękę swą do siebie, a była jak przedtem.
Ibn Ezra
And there are times where he uses צו as a past-tense, though it is an imperative, as many say on fast-days: "that the humble one entreated שֶחָל Your face." Now it is known that the שֶ is equivalent to the relativizer, as is written that which was is that which will be (Eccl. 1:9). But חל is a future-tense imperative, as in Entreat (חל), please the face of the LORD(I Kings 13:6). More correct would be to say שֶׁחִלָּה, as in "he entreated the face of the LORD" (II Chronicles 33:12).
Ibn Ezra
[Daniel 1:12] Nas-na (נַס־נָא - Test, please): This [Nas (נַס)] is the imperative form (leshon tzivui - לְשׁוֹן צִוּוּי), similar to [the use of na with an imperative in]: “Please entreat (chal-na - חַל־נָא) the favor of the Lord” [I Kings 13:6].
Rashi
the heart of the wicked is worth little for he does not heed the reproof of the righteous man. Midrash Rabbi Tanhuma (Ki Thissa 6) states: This was stated concerning Iddo the prophet, who called [in prophecy] about the altar in Beth-El, and Jeroboam, although his hand had become stiff, did not heed the reproof, as it is said (I Kings 13:6): “Entreat now the Lord your God, etc.”; but not “my God, etc”; (ad loc.): “and the king’s hand was drawn back to him, and it was as before.” Just as before, he was standing and burning sacrifices to idols, so was it at the end.