a primitive root; to run; also to delight in; accept, run.
Transliteration:râtsâʼ
Pronunciation:raw-tsaw'
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### Core Meaning & Semantic Range
The Hebrew verb רָצָא (râtsâʼ), Strong's number `{{H7519}}`, is a primitive root carrying a significant semantic range that primarily denotes favor, acceptance, and pleasure. While its base definition sometimes includes "to run," this meaning is notably rare for this specific lemma and is often considered a distinct homonymous root or a highly specialized, non-theological usage. The overwhelming majority of its occurrences, and certainly its theological import, center on the idea of being "pleased with," "accepted," or "favorable towards."
At its core, רָצָא conveys the notion of finding satisfaction or approval. This can manifest in several nuances:
1. **To be pleased with/delight in:** Indicating a positive disposition or affection.
2. **To accept/receive favorably:** Implying a willingness to receive something or someone with approval, often in the context of offerings or individuals.
3. **To be reconciled/atone:** In certain contexts, particularly with offerings, it signifies that the offering has effectively achieved its purpose of making the offerer acceptable or atoning for sin, thus restoring a favorable relationship.
The semantic breadth highlights a relational dynamic, where one party (often God) regards another (an individual, a people, or an offering) with favor and acceptance.
### Biblical Occurrences & Contextual Analysis
The verb רָצָא appears approximately 67 times in the Old Testament, predominantly in the Piel and Hiphil stems, reinforcing the active sense of "making acceptable" or "being pleased." Its most prominent usage is in the context of divine acceptance:
1. **Acceptance of Sacrifices and Offerings:** This is perhaps the most frequent and theologically crucial application. In the Levitical cult, an offering is said to be רָצָא when God accepts it, indicating that it is without blemish and presented with the proper intent, thereby achieving its atoning or propitiatory purpose. Examples include:
* [[Leviticus 1:4]]: "He shall lay his hand on the head of the burnt offering, and it shall be accepted for him to make atonement for him." Here, the acceptance is directly linked to atonement.
* [[Leviticus 7:18]]: Regarding a peace offering, if eaten on the third day, "it shall not be accepted; it shall not be credited to him who offers it." This highlights the conditions for divine acceptance.
* [[Leviticus 22:23]]: Distinguishes between a freewill offering that "may be accepted," and a vow offering that "shall not be accepted."
* [[Malachi 1:8]], [[Malachi 1:10]], [[Malachi 1:13]]: The prophet Malachi condemns the priests for offering defiled sacrifices, explicitly stating that such offerings will *not* be רָצָא by the Lord, emphasizing God's demand for purity and reverence.
2. **Divine Acceptance of People or Land:** רָצָא also describes God's favorable disposition towards His people or their land, often in the context of restoration after punishment or exile.
* [[Leviticus 26:41]], [[Leviticus 26:43]]: In the covenant curses and blessings, God promises that if His people humble themselves, He will "accept" their punishment and remember His covenant, and the land will "accept" its Sabbaths while they are in exile. This implies a completion of the period of divine displeasure.
* [[Deuteronomy 33:24]]: Asher is blessed, stating "May Asher be blessed above sons; may he be acceptable to his brothers." Here, רָצָא denotes favor among kin.
* [[Psalm 102:14]]: "For your servants hold her stones dear and have pity on her dust." The KJV translates this as "Thy servants take pleasure in her stones," reflecting the sense of delight or favor towards Zion.
* [[Isaiah 60:7]]: God promises to "accept their burnt offerings and their sacrifices" on His altar, signifying the restoration of worship and favor for the returning exiles.
* [[Ezekiel 43:27]]: Following the detailed instructions for the altar, the text states that after the purification rites, "I will accept you, declares the Lord GOD." This signifies God's renewed presence and favor.
3. **Human Pleasure or Acceptance:** Less common, but still present, is the use of רָצָא to describe human pleasure or acceptance.
* [[2 Samuel 24:23]]: Araunah offered his threshing floor and oxen to King David, saying, "All this, O king, Araunah gives to the king." The verb רָצָא here implies that Araunah's offering was acceptable or pleasing to the king.
The contexts consistently point to a state of approval, favor, or reconciliation, whether from God to humanity, or from one human to another. The concept of "running" is almost entirely absent from the theological and relational uses of `{{H7519}}`.
### Related Words & Concepts
The verb רָצָא is closely related to several other Hebrew terms, enriching its semantic field:
* `{{H7521}}` (râṣôn): This is the direct noun form derived from רָצָא, meaning "pleasure," "favor," "goodwill," or "acceptance." It often refers to God's sovereign will or gracious disposition (e.g., [[Psalm 145:16]], [[Psalm 145:19]]). The divine *râṣôn* is the source of all acceptance.
* `{{H2654}}` (ḥēphēṣ): Meaning "delight," "desire," or "pleasure." While distinct, it shares the semantic space of expressing satisfaction or preference.
* `{{H2617}}` (ḥēn): Meaning "grace" or "favor." This term often describes the unmerited favor shown by a superior to an inferior, or by God to humanity. When one רָצָא another, it is often an act of *ḥēn*.
* `{{H3722}}` (kāphar): "To atone," "to make propitiation." The act of atonement often leads to a state where the individual or offering is רָצָא by God. The acceptance (רָצָא) is the desired outcome of the atoning act.
* `{{H7323}}` (rûts): "To run." This is the more common and unambiguous Hebrew verb for "to run," highlighting that the "run" aspect of `{{H7519}}` is either a rare, distinct homonym or a highly specialized and archaic usage, not central to its theological meaning.
The concepts interwoven with רָצָא include covenant faithfulness, reconciliation, propitiation, divine pleasure, and the nature of acceptable worship.
### Theological Significance
The theological significance of רָצָא is profound, centering on the nature of God's relationship with humanity and the means by which that relationship is maintained or restored.
1. **Divine Sovereignty and Grace:** God's acceptance (רָצָא) is not earned but is an act of His sovereign will and grace. While offerings and obedience are required, it is ultimately God's decision to be pleased. This underscores His transcendence and authority. The fact that God *chooses* to be רָצָא with His people or their worship is a testament to His covenant faithfulness and desire for fellowship.
2. **The Basis of Acceptable Worship:** רָצָא defines what constitutes acceptable worship. It is not merely the outward act but the internal disposition and adherence to God's commands that render an offering or a worshiper pleasing to God. The repeated emphasis in Leviticus on offerings being רָצָא highlights the meticulousness required in approaching a holy God. Conversely, the warnings in Malachi demonstrate that a lack of integrity or reverence renders worship unacceptable, breaking the bond of favor.
3. **Atonement and Reconciliation:** The acceptance of a sacrifice (רָצָא) is intrinsically linked to atonement. When a sacrifice is רָצָא, it means the sin is covered, and the breach between God and humanity is mended. This concept foreshadows the ultimate sacrifice of Christ, which perfectly רָצָא God, providing complete reconciliation for believers.
4. **Covenantal Relationship:** The use of רָצָא in contexts of God accepting His people or their land (e.g., [[Leviticus 26]]) speaks to the dynamic nature of the covenant. Even after periods of judgment and exile, God's promise to רָצָא His people upon their repentance signifies His unwavering commitment to His covenant. It is a promise of restoration and renewed favor.
5. **God's Good Pleasure (Ratzon):** The noun `{{H7521}}` (râṣôn) derived from רָצָא often refers to God's "good pleasure." This emphasizes that God's actions, including His acts of salvation and judgment, stem from His sovereign will and what is pleasing to Him. Humanity's highest aspiration is to live in a way that is רָצָא to God.
### Summary
The Hebrew verb רָצָא (`{{H7519}}`) primarily signifies "to be pleased with," "to accept favorably," or "to delight in." While a rare and debated secondary meaning of "to run" exists, its theological and predominant usage centers on divine acceptance. This verb is crucial for understanding the conditions under which God accepts sacrifices, offerings, and His people, particularly in the context of atonement and covenant. It underscores God's sovereign grace, the necessity of proper worship, and His desire for reconciliation with humanity. The concept is deeply intertwined with the noun `{{H7521}}` (râṣôn), "favor" or "good pleasure," highlighting that God's acceptance flows from His gracious disposition. To be רָצָא by God is to experience His favor, indicating a restored and flourishing relationship.
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