I went away fullNaomi reflects on her departure from Bethlehem to Moab during a time of famine. "Full" signifies not only material wealth but also the presence of her family—her husband and two sons. This phrase highlights the initial hope and prosperity she felt, contrasting with her current state. The move to Moab, a land often at odds with Israel, was a significant decision, showing the desperation of the times (
Ruth 1:1). The fullness she refers to is both physical and relational, emphasizing the loss she has experienced.
but the LORD has brought me back empty
Naomi attributes her return to the sovereignty of God, acknowledging His control over her circumstances. "Empty" signifies the loss of her husband and sons, as well as her perceived loss of purpose and identity. This reflects the cultural importance of family and lineage in ancient Israel. The emptiness also symbolizes spiritual and emotional desolation, a theme echoed in Job's lament (Job 1:21). Naomi's return to Bethlehem, the "house of bread," during the barley harvest (Ruth 1:22) foreshadows the restoration and provision that God will bring.
Why call me Naomi?
Naomi's name means "pleasant" or "delightful," and she questions its appropriateness given her current state of bitterness and sorrow. This reflects the biblical theme of names and their significance, as seen in other scriptural accounts where names are changed to reflect new realities or divine encounters (e.g., Abram to Abraham inGenesis 17:5). Naomi's question underscores her struggle with identity and the impact of her suffering.
After all, the LORD has testified against me
Naomi perceives her suffering as a divine testimony against her, suggesting a belief in retributive justice common in the Old Testament. This reflects the cultural understanding of God's direct involvement in the fortunes and misfortunes of individuals. The idea of God testifying against someone is seen in the lamentations of Job (Job 16:8) and the psalms of David (Psalm 51:4), where personal suffering is interpreted as divine judgment.
and the Almighty has afflicted me.
The use of "Almighty" (Shaddai) emphasizes God's power and authority. Naomi's statement reflects a deep sense of personal affliction and divine chastisement. This aligns with the biblical theme of God as both a source of comfort and a figure of awe-inspiring power, as seen in the narratives of the patriarchs and the prophets. Naomi's lament is a precursor to the redemptive arc that will unfold, pointing to the ultimate restoration and hope found in Christ, who bears our afflictions (Isaiah 53:4).
Persons / Places / Events
1.
NaomiA central figure in the Book of Ruth, Naomi is a widow who returns to Bethlehem from Moab after the death of her husband and sons. Her name means "pleasant," but she feels her life has become bitter.
2.
BethlehemThe town in Judah to which Naomi returns. It is significant as the birthplace of King David and later Jesus Christ.
3.
MoabA region east of the Dead Sea, where Naomi and her family had moved during a famine in Bethlehem. It was often seen as a place of exile or foreignness for Israelites.
4.
MaraThe name Naomi chooses for herself upon returning to Bethlehem, meaning "bitter," reflecting her feelings of loss and emptiness.
5.
The Almighty (Shaddai)A name for God used by Naomi, emphasizing His power and sovereignty, even in her suffering.
Teaching Points
Understanding God's SovereigntyNaomi's acknowledgment of God's role in her circumstances ("The Almighty has dealt very bitterly with me") invites believers to trust in God's sovereignty, even when life seems harsh.
Identity and TransformationNaomi's name change to Mara reflects her internal struggle. Believers are encouraged to find their identity in Christ, who transforms bitterness into joy.
Community and SupportNaomi's return to Bethlehem and the support she receives from Ruth and the community highlight the importance of fellowship and support in times of trial.
Faith in AdversityNaomi's account encourages believers to maintain faith and hope, trusting that God can bring redemption and purpose out of suffering.
God's ProvisionDespite Naomi's emptiness, God's provision is evident through Ruth's loyalty and the eventual blessings that unfold, reminding believers of God's faithfulness.
Bible Study Questions and Answers
1.What is the meaning of Ruth 1:21?
2.How does Ruth 1:21 illustrate the consequences of straying from God's path?
3.What does Naomi's statement reveal about her understanding of God's sovereignty?
4.How can Ruth 1:21 encourage us to trust God during personal hardships?
5.Compare Naomi's feelings in Ruth 1:21 with Job's trials. What similarities exist?
6.How should we respond when we feel "empty" as Naomi did in Ruth 1:21?
7.Why does Naomi feel the LORD has brought her back empty in Ruth 1:21?
8.How does Ruth 1:21 reflect on God's sovereignty and human suffering?
9.What historical context explains Naomi's lament in Ruth 1:21?
10.What are the top 10 Lessons from Ruth 1?
11.What does the Bible say about mental health?
12.What does Ruth reveal about God's character and actions?
13.What lessons does Ruth's story teach about loyalty and faith?
14.Who was Elimelech in the Bible?What Does Ruth 1:21 Mean
I went away full- Naomi is remembering the day she left Bethlehem with Elimelech and their two sons (Ruth 1:1-2).
- Her “fullness” lay chiefly in family relationships, not in material security; love made her life rich (cf.Proverbs 15:17).
- Scripture often calls family a gift from the Lord (Psalm 127:3-5), so Naomi rightly sensed abundance when those loved ones were near.
- God had promised covenant blessings for His people in their land (Deuteronomy 28:6), and Naomi felt she possessed those blessings when her household was intact.
but the LORD has brought me back empty- After ten hard Moabite years, every earthly support she depended on—husband and sons—was gone (Ruth 1:3-5).
- Naomi recognizes God’s sovereignty; she does not credit random tragedy but says, “the LORD has brought me back” (cf.Job 1:21).
- The “emptiness” highlights her vulnerable status: widowed, childless, and poor (Exodus 22:22-24 underscores God’s concern for such affliction).
- Her words mirror Israel’s laments when discipline fell (Lamentations 1:20), yet in Scripture lament is often the first step toward renewed hope.
Why call me Naomi?- “Naomi” means “pleasant,” but her present circumstances feel anything but pleasant.
- Biblical names often reflect God’s work or a person’s life story (Genesis 32:28;Matthew 1:21).
- By questioning her name, she is vocalizing the tension between God’s past kindness and her present pain, a tension many believers feel (Psalm 13:1-2).
- She is not renouncing faith; she is confessing honest grief before the covenant community (Galatians 6:2).
After all, the LORD has testified against me- “Testified” pictures a courtroom: Naomi feels the Lord has given evidence against her, judging her situation.
- Israel knew blessing for obedience and discipline for disobedience (Leviticus 26:14-16). Naomi interprets her loss through that covenant lens.
- The prophets use similar language when national sin brings judgment (Micah 6:2).
- Even so, God’s testimonies ultimately aim at restoration, not destruction (Hosea 6:1).
and the Almighty has afflicted me- “Almighty” (Shaddai) stresses God’s absolute power; Naomi acknowledges nothing happens outside His hand (Psalm 115:3).
- Affliction in Scripture can refine faith (Isaiah 48:10;2 Corinthians 4:17).
- Her words echo Job’s lament (Job 30:20, 24) yet Job’s story—and Ruth’s—show the Lord weaving suffering into eventual blessing.
- Standing in Bethlehem, Naomi is unaware that God is already turning her affliction into future joy through Ruth and the lineage leading to David and, ultimately, Christ (Ruth 4:13-17;Matthew 1:5-6).
summaryNaomi’s statement layers honest grief with unshaken belief in God’s control. She left Bethlehem feeling blessed by family; she returns feeling stripped of every support. Yet by calling Him “LORD” and “Almighty,” she affirms His sovereignty even while lamenting His discipline. Scripture invites such truthful lament, using it as fertile ground for renewed hope. In Naomi’s emptiness, God is quietly setting the stage for redemption—both for her household and, through her descendant Jesus, for the world.
Verse 21. -
I went forth full, and Yahveh has caused me to return in emptiness. Why should you call me Naomi, and Yahveh has testified against me, and the Almighty has brought evil upon me? She went forth "full," with husband and sons, not to speak of goods. She was under the necessity of returning
in emptiness, or
with empty hands. The Hebrew word
רֵיקָם does not exactly mean
empty, as it is rendered in the Septuagint, the Vulgate, and King James's version. It is not an adjective, but an adverb,
emptily. This lamentable change of circumstances she attributed to the action of Yahveh. He had, she believed, been testifying against her by means of the trials through which she had passed. She was right in a certain conditional acceptation of her language; but only on
condition of that condition. And, let us condition her declarations as we may, she was probably in danger of making the same mistake concerning herself and her trials which was made by Job's comforters in reference to the calamities by which he was overwhelmed. In so far as
penal evil is concerned, it may be traced directly or circuitously to the will and government of God. "
Shall there be
evil - that is, penal evil - in a city, and the Lord hath not done it?" (
Amos 3:6). But
there are many sufferings that are not penal. The evil that is penal is only one segment of physical evil; and then there is besides, metaphysical evil, or the evil that consists in the inevitable imperfection of finite being. It is noteworthy that the participle of the Hiphilic verb
הֵרַע employed by Naomi is always translated in King James s version
evil doer, or
wicked doer, or
evil, or
wicked, Naomi, in using such a term, and applying it to Yahveh, was walking on a theological precipice, where it is not needful that we should accompany her. Instead of the literal expression, '
andYahveh, we may, with our English wealth of conjunctions freely say, '
whenYahveh. There is a charm in the original simplicity. There is likewise a charm in the more complex structure of the free translation.
Parallel Commentaries ...
Hebrew
Iאֲנִי֙(’ă·nî)Pronoun - first person common singular
Strong's 589:Iwent awayהָלַ֔כְתִּי(hā·laḵ·tî)Verb - Qal - Perfect - first person common singular
Strong's 1980:To go, come, walkfull,מְלֵאָ֣ה(mə·lê·’āh)Adjective - feminine singular
Strong's 4390:To fill, be full ofbut the LORDיְהוָ֑ה(Yah·weh)Noun - proper - masculine singular
Strong's 3068:LORD -- the proper name of the God of Israelhas brought me backהֱשִׁיבַ֣נִי(hĕ·šî·ḇa·nî)Verb - Hifil - Perfect - third person masculine singular | first person common singular
Strong's 7725:To turn back, in, to retreat, againempty.וְרֵיקָ֖ם(wə·rê·qām)Conjunctive waw | Adverb
Strong's 7387:Emptily, ineffectually, undeservedlyWhyלָ֣מָּה(lām·māh)Interrogative
Strong's 4100:What?, what!, indefinitely whatcallתִקְרֶ֤אנָה(ṯiq·re·nāh)Verb - Qal - Imperfect - second person feminine plural
Strong's 7121:To call, proclaim, readme Naomi,נָעֳמִ֔י(nā·‘o·mî)Noun - proper - feminine singular
Strong's 5281:Naomi -- mother-in-law of Ruthsince the LORDוַֽיהוָה֙(Yah·weh)Conjunctive waw | Noun - proper - masculine singular
Strong's 3068:LORD -- the proper name of the God of Israelhas testifiedעָ֣נָה(‘ā·nāh)Verb - Qal - Perfect - third person masculine singular
Strong's 6030:To answer, respondagainst me,בִ֔י(ḇî)Preposition | first person common singular
Strong's Hebrewand the Almightyוְשַׁדַּ֖י(wə·šad·day)Conjunctive waw | Noun - proper - masculine singular
Strong's 7706:The Almightyhas afflictedהֵ֥רַֽע(hê·ra‘)Verb - Hifil - Perfect - third person masculine singular
Strong's 7489:To spoil, to make, good for, nothing, badme?”לִֽי׃(lî)Preposition | first person common singular
Strong's Hebrew
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OT History: Ruth 1:21 I went out full and Yahweh has (Ru Rut.) 
