רָצַץ

râtsats /raw-tsats'/ Ask about this word
Roota primitive root
Meaningto crack in pieces, literally or figuratively
KJV usagebreak, bruise, crush, discourage, oppress, struggle together.
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Core Meaning & Semantic Range

The Hebrew word râtsats, represented by H7533, is a primitive root meaning to crack in pieces, literally or figuratively. Its definition includes a range of intense actions such as to break, bruise, crush, discourage, oppress, and struggle together. It appears 19 times across 18 unique verses, highlighting its application to describe both physical destruction and social or emotional distress.

Biblical Occurrences & Contextual Analysis

In biblical narratives, H7533 is used to convey several distinct types of crushing force. It describes literal, violent impact, as when a millstone was used to brake Abimelech's skull Judges 9:53, and the visceral prenatal struggle of Jacob and Esau Genesis 25:22. The word is also a powerful metaphor for unreliable strength; both Assyria and Babylon refer to Egypt as a "bruised" or "broken" reed that will pierce the hand of anyone who leans on it (2 Kings 18:21, Isaiah 36:6). A primary use of the term is to condemn the social sin of oppressing the vulnerable, as seen in the prophetic warning against those who crush the needy Amos 4:1 and in the covenant curses against Israel Deuteronomy 28:33.

Related Words & Concepts

Several related words help to define the scope of breaking and oppression:

  • H6231 ʻâshaq (to press upon, i.e. oppress, defraud, violate, overflow): This word is frequently paired with H7533 to describe the injustice done to the poor and needy. It emphasizes the act of fraudulent pressure, which is often followed by the crushing consequence described by râtsats Amos 4:1.
  • H7665 shâbar (to burst (literally or figuratively); break, crush, destroy): A close synonym for physical breaking, shâbar is used alongside râtsats to describe complete destruction. While the Servant will not break a bruised reed, Ezekiel describes Egypt as a reed that breaks and then is broken under pressure (Isaiah 42:3, Ezekiel 29:7).
  • H7492 râʻats (to break in pieces; figuratively, harass): This term is used in direct parallel with H7533 to intensify the description of mistreatment. For eighteen years, the children of Israel were "vexed and oppressed," a combination that shows a prolonged state of harassment and crushing Judges 10:8.

Theological Significance

The theological weight of H7533 is significant, highlighting themes of injustice, frailty, and divine character.

  • Condemnation of Oppression: The word is central to God's commands for social justice. Prophets use it to denounce the powerful who crush the poor Amos 4:1, and Samuel's integrity is partly defined by his claim to have never oppressed anyone 1 Samuel 12:3.
  • Human Frailty and Unreliability: The imagery of a "bruised" or "broken" reed serves as a potent metaphor for human weakness and untrustworthy alliances, such as Israel's reliance on Egypt Isaiah 36:6. In Ecclesiastes, the "golden bowl" being broken is a picture of the body's final decay Ecclesiastes 12:6.
  • Messianic Gentleness and Liberation: In a striking contrast, the Lord's Servant is characterized by what He will not do: He will not break a bruised reed Isaiah 42:3. His mission is not to crush the weak but to bring justice without being discouraged himself Isaiah 42:4. Furthermore, true worship involves letting the oppressed go free Isaiah 58:6.

Summary

In summary, H7533 conveys a profound sense of being broken, whether physically, socially, or spiritually. It depicts everything from a fatal blow to a skull to the systemic crushing of the poor and the internal state of being discouraged. The word is a key descriptor for the sin of oppression which God judges, yet it is also used to paint a picture of the Messiah's gentle strength, who, rather than crushing the weak, comes to heal and set the oppressed free.

Grammatical Forms

In the Hebrew Old Testament, this word appears as a verb across 20 occurrences, inflected in 17 grammatical forms.

  • Qal Participle Passive Singular Masculine Absolute 4×
  • Hiphil Consecutive Imperfect 3rd Singular Feminine 1×
  • Hithpael Consecutive Imperfect 3rd Plural Masculine 1×
  • Niphal Consecutive Perfect 3rd Singular Masculine 1×
  • Niphal Imperfect 2nd Singular Masculine 1×
  • Piel Consecutive Imperfect 3rd Plural Masculine 1×
  • Piel Consecutive Imperfect 3rd Singular Masculine 1×
  • Piel Perfect 2nd Singular Masculine 1×
  • Piel Perfect 3rd Singular Masculine 1×
  • Qal Conjunction+Imperfect 3rd Singular Feminine 1×
  • Qal Imperfect 3rd Singular Masculine 1×
  • Qal Participle Passive Plural Masculine Absolute 1×

+ 5 rarer forms

Singular
One.
Plural
More than one.
Masculine
Masculine grammatical gender.
Feminine
Feminine grammatical gender.
2nd
Second person — the one addressed ("you").
3rd
Third person — the one spoken about ("he"/"they").
Imperfect
Ongoing or repeated action in the past — "was doing".
Perfect
A completed act whose results continue.
Passive
The subject is acted upon.
Participle
A verbal adjective — describes while carrying the verb's action.
Qal
The simple, basic stem — plain action in the active voice.
Niphal
Simple passive or reflexive of the Qal.
Piel
The intensive stem — strengthened or emphatic action.
Hiphil
The causative stem — the subject causes the action.
Hithpael
Reflexive-intensive — the subject acts upon itself.
Consecutive Imperfect
Imperfect with vav — carries narrative forward ("and he…").
Consecutive Perfect
Perfect with vav — continues a sequence into the future.
Conjunction+Imperfect
Imperfect joined by a simple "and".
Absolute
The independent form of a noun (not bound to another).

Theographic Context

Biblical Distribution

Appears in 18 verses across 13 books. Most frequent in Isaiah (4 verses).

1
Genesis
1
Deuteronomy
2
Judges
2
1 Samuel
1
2 Kings
1
2 Chronicles
1
Job
1
Psalms
1
Ecclesiastes
4
Isaiah
1
Ezekiel
1
Hosea
1
Amos

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