Rashi on the Former Prophets

Elisha the prophet called, etc. At the same time that Yehorom was ill in Yizre’el.
One of the prophets’ disciples. It was Yonah son of Amitai.
“Gird you loins.” Every “girding of the loins” is an expression of hurry [and] might; because he was sent on a perilous mission (he needed to hurry).

The lad, the prophet’s disciple. The disciple of Elisha the prophet, so rendered [Targum] Yonoson, “and the lad, the disciple of the prophet, went.”

“You know the man.” You recognize the man, that he is insane.

They said, “That is a lie.” [What] you are saying; you are hiding what he said to you.

On the top step. (Targum) [Yonoson rendered,] עַל דְּרַג שָׁעַיָּא [=on the step of the hours], a type of steps made corresponding to the hours of the day, to know each hour, when the shade descends one hour. גֶּרֶם, ourle, in O.F., an expression of a notch. “הַגְרָמָה,” pertaining to the laws of שְׁחִיטָה [=ritual slaughtering] is from this derivation, that one slaughters in a straight line, and then [cuts] downwards, making an appearance of a mound above.

“If you really want.” That I reign.
The city. From Ramos-Gilod.
[To] report. [לַגִּיד means the] same as לְהַגִּיד [=to tell].

Troop. Troop.

Were riding together. How you and I were riding together (other texts: as a pair) after Achov on the day that he killed Navos.
When Adonoy put upon him. This prophecy through Eliyahu the prophet, and we heard.

“Strike him down in the chariot, etc.” And in Divrei Hayomim it states, “And he sought Achazyohu, and they captured him when he was hiding in Shomron, and they brought him to Yeihu. ” The verses can be reconciled as follows: “And [he] fled by way of the Beis-Hagan,” from Yizre’el to Shomron, and Yeihu pursued him. There is, however, a discrepancy in the matter, because Yeihu did not reign in Shomron until the following day, as it is explained in this account, “Yeihu wrote letters and sent them to Shomron, etc.” Our Rabbis explained in the Aggadah [entitled] “Cheilek,” “When he was hiding in Shomron,” that he would cut out the Divine Names and write [names of] pagan deities in their place. According to their opinion, one can say that his hiding was not because of Yeihu, rather the following is its explanation: “And he sought Achazyohu, and they captured him when he was escaping by way of the garden.” He had been acting wickedly from the beginning, for he would come to Shomron and hide from the officers of Yehudah, to commit this abomination, because the inhabitants of Shomron were idolaters. “And they brought him to Yeihu,” [i.e.,] Yeihu’s men, who had pursued him, [after which it states,] “And he said, ‘Strike him in the chariot.’”
On the way up to Gur. For they brought him [Achazyoh] there to him [Yeihu].
And he fled to Meggido. He was struck as a result of a conspiracy [=בְנִכְלִיּוּת].

In the eleventh year of Yorom, son of Achov, Achazyoh became king. Above it states, “In the twelfth year.” And you are forced [to say] that Yehorom his father died in the twelfth year of Yorom, because he became king in the fifth year of Yorom and he reigned for eight years. Why then does it say here, “In the eleventh year”? I say that he reigned one year during his father’s lifetime because he was afflicted with severe maladies, as it is stated, “And after all this, Adonoy afflicted him [in his intestines] with incurable illness, and it was at the end of a year … his intestines came out because of his illness, etc.,” “and the inhabitants of Yerusholayim made king—Achazyohu.” Here it states, “Achazyohu was twenty-two years old when he became king,” but in Divrei Hayomim [it states], “He was forty-two years old when he reigned.” Yehorom, his father, lived for forty years, no more, as it is stated, concerning him, “He was thirty-two years old when he became king, and he reigned eight years [in Yerusholayim].” How then is it possible for a son to be two years older than his father? Rather, twenty years before he was born, which is two years before his father was born, this decree was issued. From the day that Asa took Omri’s daughter in marriage for Yehoshophot his son, a decree was issued upon the House of Dovid that it be destroyed with the House of Achov. And similarly it states, “And from God [it was decreed] for the ruination of Achazyohu, that he come to Yorom, etc.” Thus it is taught in Seder Olam and in the Tosefta of [Maseches] Sotah. However, in all of Scripture, we do not find that Yehoshophot married Omri’s daughter. However, I did find in Divrei Hayomim, “And he intermarried with Achov.” Perhaps this [refers to] his sister whom he married. He married her in the thirty-first year of Asa, as it is stated, “In the thirty-first year of the reign of Asa, [King of Yehudah], Omri reigned [over Yisroel].” And we learned in Seder Olam that he reigned over the entire kingdom, for six years before then he reigned over half the people, and when Asa took his [Imri’s] daughter in marriage to [his son] Yehoshophot, Imri gained prestige, and they assassinated Tivni. Proceed and calculate from the thirty-first year of Asa until Achazyohu’s death and you will find them to be forty-two [years].

And made up her hair. [Targum Yonoson] (renders) וּתְקָנַת יַת רֵישָׁהּ [=she adorned her head], in order to have charm in Yeihu’s eyes and he would marry her.

And she said, “Is everything alright?” Do you wish to be with me in peace?
Zimri, murderer of his master. It is nothing new if you assassinated your master, for Zimri too assassinated Eilah, son of Ba’asha.

“Who is with me?” Who among you will come to help me?

“Push her out!” Of the window to the ground.

The skull [and] the feet. Our Rabbis said, that she would dance before bridegrooms with her hands and feet, and shake her head.

Like dung. [Targum Yonoson] renders כזבל [=as dung].