Ruth 1:20
"Do not call me Naomi," she replied. "Call me Mara, because the Almighty has dealt quite bitterly with me.
Do not call me Naomi
The name "Naomi" means "pleasant" or "delightful" in Hebrew. Naomi's request to no longer be called by this name reflects her deep sense of loss and bitterness. In the ancient Near Eastern culture, names were often reflective of one's identity or circumstances. Naomi's insistence on changing her name indicates a profound transformation in her self-perception due to the hardships she has endured.

she replied. Call me Mara
"Mara" means "bitter" in Hebrew. By choosing this name, Naomi is expressing the depth of her sorrow and the bitterness she feels over the tragedies that have befallen her. This change of name is symbolic of her current state of mind and heart. It is a poignant reminder of how personal suffering can alter one's identity and outlook on life.

for the Almighty
The term "Almighty" is translated from the Hebrew word "Shaddai," which is often used to denote God's power and sovereignty. Naomi acknowledges God's supreme authority over her life, even in her suffering. This reflects a common biblical theme where individuals recognize God's control over both blessings and trials. It is a testament to her faith, even amidst her lament.

has dealt very bitterly with me
The phrase "dealt very bitterly" suggests a sense of divine chastisement or severe treatment. Naomi attributes her misfortunes to God's will, which was a common understanding in the ancient world where divine providence was seen in every aspect of life. This acknowledgment does not necessarily imply a loss of faith but rather an honest expression of her pain and struggle to understand God's purposes.

Persons / Places / Events
1. Naomi
Originally from Bethlehem, Naomi is a central figure in the Book of Ruth. Her name means "pleasant" in Hebrew, reflecting her past life before the tragedies she faced.

2. Mara
Naomi chooses to be called Mara, which means "bitter" in Hebrew, signifying her feelings of grief and loss after the deaths of her husband and sons.

3. The Almighty (Shaddai)
A name for God that emphasizes His power and sovereignty. Naomi attributes her suffering to the Almighty's will, reflecting her deep sense of loss and the belief that God is in control of all circumstances.

4. Bethlehem
Naomi's hometown, which she returns to after her time in Moab. Bethlehem is significant as the future birthplace of King David and Jesus Christ.

5. Moab
The land where Naomi and her family sought refuge during a famine. It represents a place of temporary escape but also of loss for Naomi.
Teaching Points
Understanding God's Sovereignty
Recognize that God is in control, even in times of suffering. Naomi's acknowledgment of the Almighty's role in her life reflects a deep, albeit painful, understanding of God's sovereignty.

The Power of Naming
Names in the Bible often reflect character or circumstances. Naomi's choice to be called Mara shows how deeply her experiences have affected her identity. Consider how we allow circumstances to define us and seek God's perspective on our true identity.

The Journey from Bitterness to Redemption
Naomi's account does not end in bitterness. Her journey is a reminder that God can transform our most painful experiences into accounts of redemption and hope.

Community and Support
Naomi's return to Bethlehem and the support she receives from Ruth and the community highlight the importance of seeking and providing support during difficult times.

Faith in Action
Despite her bitterness, Naomi's return to Bethlehem is an act of faith. It encourages us to take steps of faith even when we don't see the full picture of God's plan.
Bible Study Questions
1. How does Naomi's request to be called Mara reflect her understanding of her circumstances and God's role in them?

2. In what ways can we relate to Naomi's feelings of bitterness, and how can we seek God's comfort and healing in similar situations?

3. How does the account of Naomi and Ruth illustrate the importance of community and support during times of hardship?

4. What other biblical characters experienced a change in name or identity, and what can we learn from their accounts?

5. How can we apply the lessons from Naomi's journey to our own lives, particularly in trusting God's sovereignty and seeking redemption in our trials?
Connections to Other Scriptures
Job's Lament
Similar to Naomi, Job expresses his bitterness and suffering, questioning why God has allowed such hardship. This connection highlights the theme of human suffering and divine sovereignty.

Exodus and the Bitter Waters of Marah
The Israelites encountered bitter waters at Marah, which God made sweet. This event parallels Naomi's transformation from bitterness to eventual restoration.

Psalm 34:18
This verse speaks of God being close to the brokenhearted, offering hope and comfort to those who, like Naomi, feel overwhelmed by life's trials.
NaomiJohn Hughes.Ruth 1:20
Naomi's ErrorA. ThomsonRuth 1:20
No Bitterness in God's DealingsW. M. Taylor, D. D.Ruth 1:20
The Different Effects of AfflictionSpurgeon, Charles HaddonRuth 1:20
Unfinished Providences not to be Rashly JudgedA. ThomsonRuth 1:20
Heart Wounds ReopenedJ.R. Thomson Ruth 1:19-21
People
Chilion, Elimelech, Ephrathites, Mahlon, Mara, Naomi, Orpah, Ruth
Places
Bethlehem, Moab
Topics
Almighty, Bitter, Bitterly, Dealt, Fate, Mara, Marah, Naomi, Na'omi, Ruler
Dictionary of Bible Themes
Ruth 1:20

     5044   names, giving of
     5835   disappointment

Ruth 1:19-21

     5799   bitterness

Ruth 1:20-21

     1205   God, titles of
     5567   suffering, emotional
     5928   resentment, against God

Library
A Gentle Heroine, a Gentile Convert
'And Ruth said, Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: 17. Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if ought but death part thee and me. 18. When she saw that she was stedfastly minded to go with her, then she left speaking unto her. 19. So they two went until they came to Beth-lehem. And it
Alexander Maclaren—Expositions of Holy Scripture

The Worst Things Work for Good to the Godly
DO not mistake me, I do not say that of their own nature the worst things are good, for they are a fruit of the curse; but though they are naturally evil, yet the wise overruling hand of God disposing and sanctifying them, they are morally good. As the elements, though of contrary qualities, yet God has so tempered them, that they all work in a harmonious manner for the good of the universe. Or as in a watch, the wheels seem to move contrary one to another, but all carry on the motions of the watch:
Thomas Watson—A Divine Cordial

Bands of Love
P. G. Ruth i. 16, 17 A homeless Stranger amongst us came To this land of death and mourning; He walked in a path of sorrow and shame, Through insult, and hate, and scorning. A Man of sorrows, of toil and tears, An outcast Man and a lonely; But He looked on me, and through endless years Him must I love--Him only. Then from this sad and sorrowful land, From this land of tears He departed; But the light of His eyes and the touch of His hand Had left me broken-hearted. And I clave to Him as He turned
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

What is Thy Beloved, More than Another Beloved, O Thou Fairest among Women! what is Thy Beloved, More than Another Beloved, that Thou Dost So Charge Us?
The daughters of Jerusalem do not cease to call her the fairest among women, because her most painful wounds are hidden, and those which are exposed even add lustre to her beauty. They are astonished at beholding a love so strong, so constant and so faithful in the midst of so many disasters. They inquire, Who is this Well-beloved? For, say they, He must be of unequalled attraction, thus to engage His Spouse; for though these souls are spiritual, they are not yet sufficiently advanced to comprehend
Madame Guyon—Song of Songs of Solomon

Whether the Old Law Set Forth Suitable Precepts About the Members of the Household?
Objection 1: It would seem that the Old Law set forth unsuitable precepts about the members of the household. For a slave "is in every respect his master's property," as the Philosopher states (Polit. i, 2). But that which is a man's property should be his always. Therefore it was unfitting for the Law to command (Ex. 21:2) that slaves should "go out free" in the seventh year. Objection 2: Further, a slave is his master's property, just as an animal, e.g. an ass or an ox. But it is commanded (Dt.
Saint Thomas Aquinas—Summa Theologica

Epistle xxxii. To Narses the Patrician.
To Narses the Patrician. Gregory to Narses, &c. Your most sweet Charity has said much to me in your letters in praise of my good deeds, to all which I briefly reply, Call me not Noemi, that is beautiful; but call me Mara, that is bitter; for I am full of bitterness (Ruth i. 20). But as to the cause of the presbyters [1555] , which is pending with my brother and fellow-bishop, the most reverend Patriarch John, we have, as I think, for our adversary the very man whom you assert to be desirous of observing
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Epistle cxxi. To Leander, Bishop of Hispalis (Seville).
To Leander, Bishop of Hispalis (Seville). Gregory to Leander, Bishop of Spain. I have the epistle of thy Holiness, written with the pen of charity alone. For what the tongue transferred to the paper had got its tincture from the heart. Good and wise men were present when it was read, and at once their bowels were stirred with emotion. Everyone began to seize thee in his heart with the hand of love, for that in that epistle the sweetness of thy disposition was not to be heard, but seen. All severally
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Man.
THE IMAGE OF GOD. MAN is God's image, and to curse wickedly the image of God, is to curse God himself. Suppose that a man should say with his mouth, I wish that the king's picture were burned; would not this man's so saying render him as an enemy to the person of the king? Even so it is with them that by cursing wish evil to their neighbors or themselves; they contemn the image of God himself. This world, as it dropped from the fingers of God, was far more glorious than it is now. VALUE OF THE SOUL.
John Bunyan—The Riches of Bunyan

Epistle vi. To Narses, Patrician .
To Narses, Patrician [1305] . Gregory to Narses, &c. In describing loftily the sweetness of contemplation, you have renewed the groans of my fallen state, since I hear what I have lost inwardly while mounting outwardly, though undeserving, to the topmost height of rule. Know then that I am stricken with so great sorrow that I can scarcely speak; for the dark shades of grief block up the eyes of my soul. Whatever is beheld is sad, whatever is thought delightful appears to my heart lamentable. For
Saint Gregory the Great—the Epistles of Saint Gregory the Great

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient,
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Departure from Ireland. Death and Burial at Clairvaux.
[Sidenote: 1148, May (?)] 67. (30). Being asked once, in what place, if a choice were given him, he would prefer to spend his last day--for on this subject the brothers used to ask one another what place each would select for himself--he hesitated, and made no reply. But when they insisted, he said, "If I take my departure hence[821] I shall do so nowhere more gladly than whence I may rise together with our Apostle"[822]--he referred to St. Patrick; "but if it behoves me to make a pilgrimage, and
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Place of Jesus in the History of the World.
The great event of the History of the world is the revolution by which the noblest portions of humanity have passed from the ancient religions, comprised under the vague name of Paganism, to a religion founded on the Divine Unity, the Trinity, and the Incarnation of the Son of God. It has taken nearly a thousand years to accomplish this conversion. The new religion had itself taken at least three hundred years in its formation. But the origin of the revolution in question with which we have to do
Ernest Renan—The Life of Jesus

Christ the Mediator of the Covenant
'Jesus the Mediator of the New Covenant,' &c. Heb 12:24. Jesus Christ is the sum and quintessence of the gospel; the wonder of angels; the joy and triumph of saints. The name of Christ is sweet, it is as music in the ear, honey in the mouth, and a cordial at the heart. I shall waive the context, and only speak of that which concerns our present purpose. Having discoursed of the covenant of grace, I shall speak now of the Mediator of the covenant, and the restorer of lapsed sinners, Jesus the Mediator
Thomas Watson—A Body of Divinity

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).
Alfred Edersheim—The Life and Times of Jesus the Messiah

Meditations of the Blessed State of a Regenerate Man in Heaven.
Here my meditation dazzles, and my pen falls out of my hand; the one being not able to conceive, nor the other to describe, that most excellent bliss, and eternal weight of glory (2 Cor. iv. 17; Rom. viii. 18)--whereof all the afflictions of this present life are not worthy--which all the elect shall with the blessed Trinity enjoy, from that time that they shall be received with Christ, as joint-heirs (Rom. viii. 17) into that everlasting kingdom of joy. Notwithstanding, we may take a scantling thereof.
Lewis Bayly—The Practice of Piety

Ruth
Goethe has characterized the book of Ruth as the loveliest little idyll that tradition has transmitted to us. Whatever be its didactic purpose--and some would prefer to think that it had little or none-it is, at any rate, a wonderful prose poem, sweet, artless, and persuasive, touched with the quaintness of an older world and fresh with the scent of the harvest fields. The love--stronger than country--of Ruth for Naomi, the gracious figure of Boaz as he moves about the fields with a word of blessing
John Edgar McFadyen—Introduction to the Old Testament

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