Nawomi (Kpa̱m A̱lyiat A̱gwaza)

Nawomi (/ˈneɪ.oʊmaɪ, neɪˈoʊmaɪ/,[1] a̱ni ngyei /neɪˈoʊmi, ˈneɪ.oʊmi/;[2] di a̱lyem hiburu: נָעֳמִי, a̱lyem shing manini: Noʻomī, a̱lyem Tiberian: Nā‘ŏmī) a̱ yet a̱kwang rut ma kpam a̱lyiat a̱gwaza di hiburu ma nkhang rut.A̱ shyia̱ a̱lyoot ka neet di swanga̱lyia̱t hiburu na’im, a̱loot ks nyea  "kuyet, kyang a̱gwsi, kyancat, a̱cucuk kyang."[3]



Nkhang kpam a̱lyiat a̱gwaza
Nawomi yet a̱yang-a̱li wa a̱yesyang  a̱tyoli nang a̱ng gyei Elimelech. jen zhwuong ba̱t ma̱ a̱keayang mba ka ws tyia̱ ba si̱n doót ma̱ng mman mba na a̱feayang  neet  Judia si̱ naat Moab. nang ba ni shyia̱ a̱ja wa Elimelech  si khwuu, ka̱p ma̱ng a̱fai nggu ba a̱feayang nang ba wa kan nyea nyeayang din jen ji.  ma̱ swui a̱bung ba̱t, Nawomi si bwuok a̱ naat  Baitalami ma̱ a̱ nyeayang nggu hu a̱ngyuing, Rut,nang ku lyia̱t ma̱ng nggu gu bwuok a̱naat ma̱ a̱niet nggu hu a̱ si̱ lak a̱ni."Naomi", Jewish Encyclopedia a̱yeayang nggu hu , Orpah, si swan ma Moab ma a̱niet nggu ba.

When Naomi returns, she tells the Bethlehemites, "Do not call me Naomi, call me Mara (מרא), for the Almighty has dealt very bitterly with me". Barry Webb points out that there is not only an objective element in her life being bitter through bereavement, dislocation, and poverty, but also a subjective element—the bitterness she feels.Barry G. Webb, Five Festal Garments (Leicester: Apollos, 2000), 42. He further argues that in Chapter1 of the Book of Ruth, Naomi's "perception of her condition" is "distorted by self-absorption," but that Ruth plays "a key role in her rehabilitation."Webb, Five Festal Garments, 43. Abraham Kuyper, on the other hand, asserts that "Naomi has such innate nobility of character that she immediately elicits from us our most sincere sympathy."Abraham Kuyper, Women of the Old Testament (Grand Rapids: Zondervan, 1941), 89. The Book of Ruth depicts the struggles of Naomi and Ruth for survival in a patriarchal environment.Trible, Phyllis. "Naomi: Bible", Jewish Women: A Comprehensive Historical Encyclopedia. 20 March 2009. Jewish Women's Archive. Naomi told her people not to call her Naomi but to call her Mara because she said that the Almighty hath dealt very bitterly with me. (Viewed on August 7, 2014)

The arrival of Naomi and Ruth in Bethlehem coincides with the barley harvest. Naomi gives Ruth permission to glean those fields where she is allowed. Ruth is working in the field of Boaz, when a servant identifies her to him as Naomi's daughter-in-law. It happens that Boaz is a kinsman of Naomi's late husband. He tells her to work with the female servants, warns the young men not to bother her, and at mealtime invites her to share his food.

When Naomi learns that Ruth has the attention and kindness of Boaz, she counsels Ruth to approach him directly: "...[P]ut on your best attire and go down to the threshing floor. Do not make yourself known to the man before he has finished eating and drinking. But when he lies down, take note of the place where he does so. Then go, uncover a place at his feet, and lie down. He will tell you what to do." ()


Webb points out Naomi's "feminine scheming" in forcing Boaz's hand.Webb, Five Festal Garments, 38. Yitzhak Berger suggests that Naomi's plan was that Ruth seduce Boaz, just as Tamar and the daughters of Lot all seduced "an older family member in order to become the mother of his offspring." At the crucial moment, however, "Ruth abandons the attempt at seduction and instead requests a permanent, legal union with Boaz." Emphasis original.

Ruth marries Boaz, and they have a son, for whom Naomi cares, and so the women of the town say: "Naomi has a son" (Ruth 4:17). In this way, the book can be seen to be Naomi's story: Gregory Goswell argues that Naomi is the central character of the book, whereas Ruth is the main character.Gregory Goswell, "What's in a Name? Book Titles in the Latter Prophets and Writings", Pacifica 21 (2008), 8. The son in question was Obed, who was the father of Jesse and thus later the grandfather of David.