The book of Ruth is generally regarded as centring on the key figure of Ruth. It is claimed that this limits the narrative, influencing the interpretation. Several literary techniques suggest the author’s intentional focus on Naomi, her faith struggles and God’s gracious healing of an embittered mother. Whereas the paradigm of covenant faith and
Why the focus on the book of Ruth and particularly on the person and character of Naomi? It might just as well be a more esoteric focus on the distant God who finally remembers both Naomi and Ruth in their plight. Both are major characters of the unfolding human drama of the book which forms part of the Ketuvim or writings.
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The Bible indeed ‘has a lot to say on the subject of God’s goodness to women’ (James
Traditionally, studies on the book of Ruth focus on Ruth and on the theme of kinsman-redeemer. This article focuses on the more neglected character, Naomi, and for good reason.
It is a story set in the context of patriarchal culture in which the operation of God’s care is evidentially revealed in the lives of two ordinary women. When the preferred character of Ruth features as the primary sermon illustration, it may be usefully juxtaposed with the so-called self-absorbed Naomi. Ruth’s
The book of Ruth is also Naomi’s story. Initially, it is an account of bitterness reminiscent of Job (James
The skilfully written book of Ruth uses many ways to treat Naomi as a major character and for that reason it is necessary for the text to ‘let her speak’. Matters such as the date of the book, whether it is a coherent composition revealing little of editing, whether the characters were historical persons and so on, have been dealt with elsewhere (Korpel
Literary positioning of Naomi in the overall structure of the book of Ruth.
Hubbard (
Repetitions and structuring form an important part of the writer’s emphasis on Naomi.
Firstly, her name is used prominently. Apart from the many references to her as ‘mother-in-law’, she is mentioned by name in Ruth 1 (8 times), in chapter 2 (5 times), in Chapter 3 (1 time) and in Chapter 4 (5 times). There is also an intended wordplay on the meaning of her name as ‘pleasant’ in 1:20: ‘“Don’t call me Naomi,” she told them, “Call me Mara, because the Almighty has made my life very bitter”’ (New International Version® Anglicised [NIB]). Mara meaning ‘bitter’. A testimony that the pleasantness or sweetness of her name does not apply to her life and circumstances any longer. No longer a wife, but widow; no longer a mother, but childless; she used to be full, but now empty. The name change expresses her judgement of circumstances.
Secondly, Naomi is presented as the main speaker in Ruth 1. After the historical introduction by the author (Rt 1:1–6) sketching her dire circumstances, becoming a widow in a foreign country, Naomi becomes the main speaker in three verbal exchanges with her two daughters-in-law, Orpah and Ruth.
The realisation that ‘I am empty’ (Rt 1:21), appears significantly in Naomi’s confused state of mind. It may be asked whether this reflects a mindset that all must go well with God’s people and the opposite is the cause of his judgement and reminiscent of the mistakes of Job’s comforters. James (
Ruth interjects, enough is enough! With a series of double assertions, Ruth effectively silences her mother-in-law. Ruth shows the way by emphasising in the middle of her final answer, ‘your God is my God, your people are my people!’ She is willing to be a part of the real
Rest (
Baer and Gordon (
In Chapter 2, compared to Chapter 1, Naomi is not featured as the main speaker. The three centre dialogues belong to Boaz and Ruth. However, the beginning and the end of this chapter is framed with Naomi-dialogues. When Ruth declared her intention to go to look for ‘grace in someone’s eyes’, Naomi only answers: ‘Go my daughter’. When Ruth arrives with an efah (
In Ruth 3, it is again Boaz and Ruth who take centre-stage with their conversations. However, it begins and ends with Naomi talking to Ruth. Naomi briefly regains some of her stature seen in Chapter 1 when she tells her daughters-in-law what to do. Three times she admonishes them to return.
She waits till the end of the barley season; then with 10 imperatives, instructs Ruth how to get Boaz inclined to marry her. As in Chapter 2, Ruth complies with Naomi’s counsel. The chapter closes in similar fashion as the previous one with a question by Naomi: ‘How did it go, my daughter?’ (Rt 3:16 NIB) or literally, ‘who are you …?’ (‘How do you name or see yourself now?’) (Waltke
Chapter 4 emphasises the resolution of Naomi’s problem. The narrative does not give the main speaker of Chapter 1 any chance to speak. No planning, no advice, no orders, not a word from Naomi is recorded. She quietly receives the baby, born in Bethlehem, to Boaz and Ruth. Naomi is finally fully filled. She will not answer to Mara anymore. Vastly different from Chapter 1, there is no ‘don’t call me Naomi, call me Mara’ – only quiet satisfaction, fullness and rest. In addition, she hears the women (Rt 4:15) sing about her daughter-in-law who is more valuable to her than seven sons!
To conclude – in the book of Ruth, a focus on Naomi is a valid perspective with substantial internal support by the author. The discussion will now proceed to show in more specific detail how and why Naomi is emphasised throughout the book.
The irony of Bethlehem (‘house of bread’) being without bread is the first clue, revealing Naomi’s trauma, the testing of her faith and adding to the confusion of how to take leave of her two daughters-in-law. The loss of her husband and two sons leaves her with a total sense of emptiness and an apparent inability to see Yahweh’s provision and promises regarding Canaan – the land of God’s promise known for its imagery of provision as the land of milk and honey (Ex 3:17). Her very real sorrow and bereavement, having suffered loss physically and emotionally inevitably affect her spiritual relationship with Yahweh. This is illustrated in different ways.
Firstly, after she loses her husband and two sons in Moab, Naomi, with great conviction, urges her two daughters-in-law to return to Moab where they will find ‘rest’, because there Yahweh will give them Moabite husbands (Rt 1:8, 9). How can she think of Moab as the blessed place? But the story is also more personal. These two Moabite wives brought
Secondly, this confusion of where the blessing of Yahweh can be found, is further highlighted by the inclusion around the chapter: ‘went from Bethlehem to Moab’ (Rt 1:1) and ‘went back from Moab to Bethlehem’ (v. 22). It is interesting to note that the beginning and ending letters of both places are also the same but in inverted order: B-m … M-b … M-b … B-m. Each destination is used five times as if they were destinations of equal choice. That is until the word
Thirdly, Shaddai, meaning the ‘One that is sufficient’ (Braymer
This point is also emphasised by the repeated use of the ‘fields of Moab’ (
The structure of Ruth 1 clearly reveals Naomi’s most serious problem: her distorted interpretation of Yahweh’s dealings with her (
The rhetorical structure of Naomi’s three attempts to send back her daughters-in-law to their gods and people – revealing her confused thinking (first two conversations), in contrast with Ruth’s clear focus on God, Naomi’s welfare and certainty about her commitments (third conversation).
Chiastic structure of Ruth 1, emphasising Naomi’s confusion that God is against her, in the beginning, middle and end of the structure.
To sum up – Yahweh’s involvement in Naomi’s suffering is referred to in the beginning, middle and end of the chiastic rhetorical structure. It is the darkest time in Naomi’s life and in her extreme bitterness, she seems unable to see any positive sign of the All Sufficient (El Shaddai) and the Active, Present and Faithful (Yahweh), Lord of the Covenant. She consequently concludes subjectively against God. The story may well have ended right there if it had not been for Ruth’s living faith commitment to Naomi and to her God. Naomi could have returned to Bethlehem alone, and without the greatest blessing from Yahweh – a ‘daughter’ like Ruth.
In Ruth 1 the traumatic depths of bitterness and Naomi’s struggle with Shaddai is exposed. The sweet and pleasant ‘Naomi’ feels under attack from God.
The structure of Ruth 2 seems to be the same as Ruth 1’s – it contains three dialogues in the middle, but this time the conversation is between Ruth and Boaz (see
At the outset after her return to Bethlehem, Naomi seems to be subdued. She is not overly enthusiastic when Ruth asked if she might go to see what grace she could find, referring mainly to food. Only at the end of the chapter, Naomi shows some reaction when she recognises and blesses the man that maintained and did not lose his
The believing Ruth, who confessed the God of Israel and of Naomi, takes the initiative to go and ‘find grace in someone’s eyes’ (Rt 2:2). This phrase is repeated twice in the dialogues between Boaz and Ruth (2:10, 13). It is linked with the verb
Boaz’s answer to Ruth’s appreciation, turns the focus away from himself to Yahweh, God of Israel. This is reminiscent of the middle dialogue of Ruth 1, where Naomi said: ‘Yahweh’
The reader is beginning to get some indication that Yahweh is in the process of healing Naomi’s bitterness and emptiness. This comes about through God allowing her to recall his ways with his people, and the example of Boaz and Ruth seems to fit into those ways. Naomi is gradually learning to trust the Covenant God and his ways once again, and to do so by faith. She takes refuge under God’s wings (a metaphor for his covenantal protection). As with Ruth, she will be rewarded (literally ‘filled up’ [
Both Ruth and Boaz are important to Naomi. Their sense of responsibility made them useful instruments in the hands of the Lord (Luter & Rigsby
The air is loaded with suspense when Ruth arrives home at the end of her first day. When Naomi ‘saw’ what she brought home, it became evident that Ruth had found someone who noticed her with grace in his heart. Naomi takes some of the roasted grain Ruth saved from lunch, as she must have been very hungry (Rt 2:18). Only then does the author reveal their conversation recording a wordplay on the one
Two totally unexpected blessings come from the lips of ‘don’t call me Naomi but Mara!’ The embittered Naomi is changing. For the first time, Naomi says something positive about Yahweh and his work through people who don’t leave their
Ruth 3 begins with Naomi getting into action mode taking control. ‘My daughter, will I not find rest for you, that it may be well with you?’ (v. 1)
With 10 imperatives, Ruth is given detailed orders. The verb
Her detailed plan is orderly arranged in an inverted structure (
Naomi apparently recovered enough to take the lead again and with detailed and structured imperatives makes sure that Ruth will do the necessary to achieve her goal.
Hamilton (
In Ruth 2:10, the emphasis and meaning of taking refuge under the wings of Yahweh leans towards God’s, and by implication his servant Boaz’s capacity of giving protection to Ruth and Naomi. The same idea is found in Psalm 91:4 where God spreads his protective wings over the just, as well as in the words of Jesus (Mt 23.37; Lk 13.34; Domeris
As in Ruth 1 and 2, we find three dialogues in the middle section of Ruth 3. The middle dialogue is also emphasised, because it starts and ends with references to Yahweh (Rt 3:10, 11), with Boaz blessing Ruth for her greater faithful love (
The chapter ends with Naomi telling Ruth to exercise restraint. She is not to go, nor to lie down, but to sit and wait. Naomi submits control of the situation to covenantal promises. Boaz will solve whatever there is left to resolve.
Naomi can trust again in the God of the covenant, in the structures of care like the kinsmen-redeemers among the people of the Covenant and in his faithful servants like Boaz and Ruth.
In Ruth 4 the activity is centred on Boaz (vv. 4:1–2 and 13–16). He does the organising and meeting with the more immediate kinsman-redeemer. Boaz does the talking, steering the conversation strategically. All this is recorded in the now familiar pattern of three dialogues in the middle section of the chapter. This time, however, the dialogues are not arranged symmetrically, but in parallel fashion, making the third one the climax of the conversations. The third dialogue itself shows an inverted order, starting with the ‘elders and the people’ and ending with the ‘people and the elders’ (
Boaz made sure that his marriage with Ruth is approved and legal, properly witnessed. The people and the elders go further, praying for God’s continued up building of his people through this special marriage, under God’s wing.
From the above it is evident that twice the elders and the people are called ‘to be witnesses’ (
The next section mirrors Boaz’s action (Rt 4:1, 2), in the most public manner possible, convening the meeting at the gate. Boaz does not offer his customary blessing of Yahweh to the nearer
Yahweh intervenes twice, according to the narrative. Once by giving bread in Bethlehem (Rt 1:6), an action that prompted Naomi’s return, and a second time through direct intervention causing Ruth to conceive.
Naomi, this time round does not respond the way she did in Ruth 1:19–21. There she gave Yahweh all the blame, emphasised by the inverted order of Shaddai … Yahweh … Yahweh … Shaddai (
Naomi’s reply to the women in Chapter 1 emphasised her disillusion with the Covenant God by repeating consecutively his covenant names in chiastic order, Shaddai – Yahweh – Yahweh – Shaddai.
However, in this final chapter of the book, there is a pregnant silence. There is no outburst from Naomi in answer to the town’s women’s joy and praise. Her reply is her silence.
One reason can be that she had to reconsider her previous utterances about Yahweh. After all, it was by his intervention that the baby was born. What can she say? Reasonably put, she has learned to trust God again.
A second reason for her silence can be that she also had to reconsider her continued persuasions trying to force Ruth to return to Moab, a place where she might find rest and Yahweh’s blessing (Rt 1:8, 9). Now she doesn’t oppose the women praising Ruth as the one who loves her - love as expressed by partakers in covenant with God. However, she may have considered the biggest gift a woman can hope for: a daughter-in-law ‘more valuable than seven sons’ (Rt 4.15; Block
Naomi, alias Mara, found grace in the provision of her kinsman and daughter-in-law. Hubbard (
In Ruth 1:11 Naomi says: ‘return and go back my daughters’ (
Eloquent summary of how Yahweh dealt with every aspect of Naomi’s trauma and confusion. The middle portion emphasises the child as her guardian-redeemer, he will renew her life. The outer layers, 4.13, 15b, 16, emphasises the fact that this huge blessing comes from the Lord that intervened, through his servants Boaz and Ruth, a blessing that will echo throughout Israel’s history (centre).
We can safely say that the multiple literary techniques used by the author of Ruth, help us focus on God’s intervention attending to the bitter trauma of Naomi. God uses Boaz, he uses Ruth and he uses a baby born in Bethlehem to bring the reader full circle back to the new life and rest only he can provide.
As Block (
A third reason to consider is that of her emptiness in losing her two ‘babies’. This unusual term for the loss of her two married sons, namely ‘her little children’ (
A fourth implicit reason for Naomi’s silence, we suspect is the increasing mention of the people of Yahweh who long and pray for the up building of the house of Israel (Rt 4:11). The elders at the gate associated Ruth with Rachel and Leah who built up the house of Israel into a nation. Queen-Sutherland (
Naomi had every reason to be quiet and fulfil her role looking after her grandson, Obed. The baby would be a further instrument in the unfolding plan of God’s purpose.
Naomi, who descended into bitterness is transformed into Naomi once again, a member of God’s Covenant People. All the reasons for her trauma and confusing thoughts about herself, God and his way of working, have been or were in the process of being resolved. As Hubbard (
The book of Ruth does not end abruptly. It more than hints at the future. In the last chapter, ‘people’ appears three times, and ‘Israel’ five times. There is the prayer for the building up of the nation and that Ruth will be as Rachel and Leah, Jacob’s wives and founding mothers of the 12 tribes of Israel! Tamar is mentioned as the Canaanite stranger that was refused a kinsman-redeemer by Judah, her father-in-law (Gn 38). However, providentially she eventually bore Judah’s children, the twins, Perez and Zerah. The Perez-clan became the dominant clan to which the majority of witnessing crowd in Bethlehem belonged. Tamar was therefore fully accepted as a founding mother, likewise Ruth the Moabitess was also accepted much later (Hubbard
No other book ends with a genealogy. For that reason, it calls for special attention. It is soon evident to the Old Testament reader, the genealogy of Ruth 4 continues to become the genealogy of King David and beyond him! It is probably no coincidence that ‘redeemer’ appears 14 times and ‘giving birth’ also 14 times. It reminds us of the promises regarding the House of David (the number value of David is 14), 2 Samuel 7:15–19 and why God’s plan for the whole of mankind features through David and his ascendants and descendants. Elimelech [my God is King] died in Moab in Ruth 1, but through Boaz and Obed, the
Naomi found that Shaddai, the all-sufficiently God and Maker of Israel, filled her to the extent where she had no more to say. She received Obed and again could say no more.
In a tough world, there are many possibilities of families being torn apart through circumstances. Throughout history, like in the time of the Judges, people have rather believed in their own solutions than those that beckons on the horizon with El Shaddai. Those that put their trust in him, will not only be restored, but stand in silent awe and wonder before the God of Israel.
This article shows clearly that the book of Ruth is not only a story narrative about Ruth and a sullen Naomi. Nor is it a storyline to be exploited by feminist agendas as opposed to a traditional patriarchal interpretation. No doubt, these matters must be addressed, but the focus on Naomi highlights the recovery of her faith. A spiritual transformation came about for Naomi. Indeed, the three main characters of the narrative saw the playing out of God’s purposes not only for their own lives, but within the greater plan, of salvation within the nation of Israel. Within that plan, Naomi was instrumental in Ruth’s continuing the family line of Boaz within the tribe of Judah, the historical royal family line of David. Back under God’s wings, Naomi become much more than just Naomi again.
Hermanus Taute acknowledges the shared input of the book of Ruth study group of the Instituto Bíblico Português, Portugal, which enriched his input in co-authoring this article with Raymond Potgieter.
The authors have declared that no competing interest exists.
R.P., Faculty of Theology, North-West University, South Africa. H.T., Faculty of Theology, North-West University, South Africa and Instituto Bíblico Português, Lisbon, Portugal. Both authors contributed equally to this article.
This article followed all ethical standards for a research without direct contact with human or animal subjects.
This research received no specific grant from any funding agency in the public, commercial or not-for-profit sectors.
Data sharing is not applicable to this article as no new data were created or analysed in this study.
The views and opinions expressed in this article are those of the authors and do not necessarily reflect the official policy or position of any affiliated agency of the authors.
The Hamesh Megillot (Five Scrolls) include Ruth, Song of Songs, Qoheleth, Lamentations and Esther. On the other hand, the Babylonian Talmud orders the Ketuvim as Ruth, Psalms, Job, Proverbs, Ecclesiastes, Song of Songs, Lamentations, Daniel, Esther, Ezra and Chronicles.
‘In reality, however, it is a highly sophisticated
The theological purpose of Ruth is adequately explored by Korpel (
We are greatly indebted to the collective thinking and discussions of the Ruth Study Group (Cassius Ribeiro, Fabiano Fernandes, Hermanus Taute, José Henriques Rodrigues, Matthew Watson, Moisés Amado, Paulo d’Oliveira, Samuel Rodrigues, Cassius Ribeiro, as well as the lecturers and students of the Portuguese Bible Institute; 2012–2015; Unpublished notes of the Associação Evangélica de Educação – Instituto Bíblico Português in Tojal.)
he various translations use a variety of titles for
Bovell (
וְהָ֤יָה לָךְ֙
(Rt 4:15 Westminster Leningrad Codex [WTT])
‘This is the only instance where