The disciples of the prophets said. The miracles that were performed through him, he continues to list. Our Rabbis said, that from here [we deduce] that Geichazi would reject the students [who came] before him,¹ and when he was banished, many students came, and the place became cramped on account of them.²

footnotes: ¹ I.e., many of the students who came previously, found Geichazi’s behavior and bad character repulsive and did not stay while he was around. ² See Maseches Sotah 47a.

Agree. Be willing.

The iron [ax blade]. The ax head.

It is borrowed. I borrowed it, and I have no funds to pay [for it].

Floated up. Floated upon the water.³

footnotes: ³ Elisha cut a new handle to fit the head of the ax and threw it into the water. The new handle found the hole in the blade, went into it, and floated back up with the blade attached.—Radak

Concealed, secret. [Targum Yonoson rendered,] “covered and hidden.” “פלוני” is an expression of, “If it be concealed [=יפלא],”⁴ it will be covered.⁵

footnotes: ⁴ Devarim 17:8. ⁵ See Megillas Rus 4:1 and Rashi there.

Secret. Without a name, for he did not want it to be revealed.

I will make my camp. There I will encamp and ambush the king of Yisroel or his bands who pass to plunder in my land through that place.

Not to pass by this place. From going there.

Are encamped. Are encamped.

The king of Yisroel dispatched [scouts]. He would send and see whether it was true.

And warned him. The man of God had warned him passing there.

Not once and not twice. Did he do so for him, but many times.

Over this situation. Who was revealing his secret.

Where he is. Where he is.⁶⁷

footnotes: ⁶ See Shir Hashirim 1:7 for a similar expression. ⁷ According to Malbim, this was not a hostile act. The king sent his men to invite Elisha to his court in the hope of winning him over.

Those who are with us. To help us.

And said, “Please strike, etc.” On the curse he did not mention the Name [of God],⁸ but for opening [the eyes] he mentioned the Name [of God] on both of them, concerning opening the attendant’s [eyes], and concerning opening the troop’s eyes.

footnotes: ⁸ Because it is not proper that G’s Name be associated with evil and curses. See Bereishis Rabbah 3:6.

With blindness. A sickness of confusion; one sees, yet does not know what he sees.⁹

footnotes: ⁹ See Bereishis 19:11.

Nor is this the city. Wherein the prophet is found. He told them the truth because he had already left it.

[Would you slay] those you captured, etc. Is it your custom to slay those whom you bring into captivity (and destroy them)?

He prepared. An expression of preparing a meal.

Pigeon dung. Dung that flows from the doves.¹⁰

footnotes: ¹⁰ When they no longer had wood to cook with, they used dung for fuel.

“Save me, my master, the king!” He thought that she was asking for food.

But she has hidden her son. [Who was] dead, and she wants to eat him by herself.¹¹

footnotes: ¹¹ Alternatively, the other woman’s child was alive and she was hiding him to save his life.—Radak

The people saw. Through the tear [they saw] the sackcloth under his garments.

If the head of Elisha son of Shophot stands. For he is able to beg for mercy.¹²

footnotes: ¹² He could have ended the hunger through prayer as Eliyahu had done. See I Melochim 18:41-45. But he failed to do so.

And he sent a man from his presence. The king sent [a man] to kill him, and before the messenger had come to Elisha, it was revealed to him through the Divine Spirit, and he said to the elders, etc., [after which Scripture states,] “and behold the messenger was coming down to him,” and the king was after him.

He said. The king.

“Behold, this tragedy is from Adonoy.” This is one of the curses that He cursed through Moshe, “And you will eat the flesh of your womb, etc., in the siege and in the distress, etc.”¹³

footnotes: ¹³ Devarim 28:53.

What more can I hope for from Adonoy? To save, it will surely not avail.¹⁴

footnotes: ¹⁴ Alternatively, מָה אוֹחִיל means “what more can I pray [=אוֹחִיל] before God?”—Targum