That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon.

To the end that they should ask mercy at the face of the God of heaven concerning this secret, and that Daniel and his companions might not perish with the rest of the wise men of Babylon.

that they would desire mercies of the God of the heavens concerning this secret; that Daniel and his companions should not perish with the rest of the wise men of Babylon.

and to seek mercies from before the God of the heavens concerning this secret, that they destroy not Daniel and his companions with the rest of the wise men of Babylon.

So that they might make a request for the mercy of the God of heaven in the question of this secret; so that Daniel and his friends might not come to destruction with the rest of the wise men of Babylon.

that they might ask mercy of the God of heaven concerning this secret; that Daniel and his companions should not perish with the rest of the wise men of Babylon.

that they would seek mercy from the God of heaven concerning this secret; that Daniel and his companions should not perish with the rest of the wise men of Babylon.

Et misericordias ad petendurm [130] a facie Dei coelorum super arcano hoc, ut ne interficerentur Danielet socii ejuscum residuo sapientum Babylonis. [131]

That they would desire mercies of the God of heaven concerning this secret - That they would implore of God that he would show his mercy to them in revealing this secret, that their lives might be spared. In the margin, as in the Chaldee, this is "from before the God of heaven." All depended now on God. It was clear that human skill was exhausted, and that no reliance could be placed on any ability which man possessed. The art of the Chaldeans had failed, and Daniel, as well by this failure as by the promptings of his own feelings, must now have perceived that the only hope was in God, and that his favor in the case was to be obtained only by prayer. As his three friends were equally interested in the issue, and as it was an early principle of religion, and one found in all dispensations (compare Matthew 18:19), that "united" prayer has special power with God, it was natural and proper to call on his friends to join with him in asking this favor from Him who alone could grant it. It was the natural and the last resource of piety, furnishing an example of what all may do, and should do, in times of perplexity and danger.
That Daniel and his fellows should not perish - Margin, "or, they should not destroy Daniel." The leading in the margin is most in accordance with the Chaldee, though the sense is substantially the same. The word "fellows" is the same which is before rendered "companions."
With the rest of the wise men of Babylon - It seems to have been certain that the decree would be executed on the Chaldeans, soothsayers, etc. And, indeed, there was no reason "why" the decree should not be executed. They had confessed their inability to comply with the king's command, and whatever Daniel could now do could not be construed in their favor as furnishing any reason why the decree should not be executed on them. It was presumed, therefore, that the law, severe as it seemed to be, would be carried into effect on them, and we may suppose that this was probably done. The only hope of their escaping from the common lot was in the belief that the God whom they served would now interpose in their behalf.

That they would desire mercies - For this Daniel had requested a little time; and doubtless both he and his three companions prayed incessantly till God gave the wished for revelation; but whether it was given that same sight, we do not know.

That they would desire mercies of the God of heaven concerning this secret,.... His view in sending for them, and informing them of this whole affair, was to engage them in prayer to God with him; even to that God that made the heaven, and dwells there, and is above all, and sees and knows what is done in earth, and rules both in heaven and in earth according to his will; to entreat his mercy, whose mercies are manifold, and not plead any merits of their own; and that he would, in compassion to them, and the lives of others that were in danger, make known this secret of the king's dream, and the interpretation of it; which could never be found out by the sagacity of men, or by any art they are masters of: this Daniel requested of them, as knowing that it was their duty and interest, as well as his, to unite in prayer unto God on this account, and that the joint and fervent prayer of righteous men avails much with him:
that Daniel and his fellows should not perish with the rest of the wise men of Babylon; which they were in danger of: this was the mercy they were to implore, being in distress, and this the interest they had in this affair; a strong argument to induce them to it.

An illustration of the power of united prayer (Matthew 18:19). The same instrumentality rescued Peter from his peril (Acts 12:5-12).

The final clause depends on הודע (Daniel 2:17). The ו is to be interpreted as explicative: and indeed, or namely. Against this interpretation it cannot be objected, with Hitz., that Daniel also prayed. He and his friends thus prayed to God that He would grant a revelation of the secret, i.e., of the mysterious dream and its interpretation. The designation "God of heaven" occurs in Genesis 24:7, where it is used of Jehovah; but it was first commonly used as the designation of the almighty and true God in the time of the exile (cf. Daniel 2:19, Daniel 2:44; Ezra 1:2; Ezra 6:10; Ezra 7:12, Ezra 7:21; Nehemiah 1:5; Nehemiah 2:4; Psalm 136:26), who, as Daniel names Him (Daniel 5:23), is the Lord of heaven; i.e., the whole heavens, with all the stars, which the heathen worshipped as gods, are under His dominion.