Global Journal of Human-Social Science, A: Arts and Humanities, Volume 22 Issue 11

life of hedonistic pleasure (v. 24) and, in the context, raises the question of what is the "Good" which man should seek (Eccl 3:2; Eccl 8:15). Some usages blend two or more of the areas of meaning discussed above. The "good land" of the Old Covenant included practical, economic, and esthetic overtones (Deut 1:25; Josh 23:13). Likewise, the concept of God as "good" is rich with the overtones of all possible meanings of the term "good" (1Chr 16:34; Psa 145:9). In light of the above discussion, each individual usage must be clearly examined to see which of the above meanings are possible. Furthermore, the Hebrew word דֶסֶח ‘mercy’ is translated kindness, loving kindness, mercy, love, bowels, and "to be inclined to," "to be gracious," “beneficence," "pity," and "compassion". in biblical literature. Mercy is the opposite of judgment. The Psalmist knowing his nature as human who is fallible knew that he needs the mercy of Yahweh in his life journey. The expression ‘surely, goodness and mercy…’ is an indication of assurance of Yahweh’s continuous care and support for the Psalmist. Mercy is (a) an essential quality of God (Ex 34:6,7; Dt 4:31; Ps 62:12, etc.); it is His delight (Mic 7:18,20; Ps 52:8); He is "the Father of mercies" (2 Cor 1:3), "rich in mercy" (Eph 2:4), "full of pity, and merciful" (Jas 5:11); (b) it is associated with forgiveness (Ex 34:7; Nu 14:18; 1 Tim 1:13,16); (c) with His forbearance (Ps 145:8, "Yahweh is gracious and merciful, slow to anger and of great loving kindness"; compare Roman 2:4; 11:32); (d) with His covenant (1 Ki 8:23; Neh 1:5), with His justice (Ps 101:1), with His faithfulness (Ps 89:24), with His truth (Ps 108:4); mercy and truth are united in Prov 3:3; 14:22, etc. (in Ps 85:10 we have "Mercy and truth are met together"); (e) it goes forth to all, "Yahweh is good to all; and his tender mercies are over all his works" (Ps. 145:9). (f) it shows itself in pitying help (Ex 3:7; Ezr 9:9 f), supremely in Christ and His salvation (Lk 1:50, 54,58; Eph 2:4); (g) it is abundant, practically infinite (Ps 86:5,15; 119:64); (h) it is everlasting (1 Ch 16:34,41; Ezr 3:11; Ps 100:5; 136 repeatedly). "Mercy" דֶסֶח is a distinctive Bible word characterizing God as revealed to men. "Mercy" is used of man as well as of God, and is required on man's part toward man and beast (Dt 25:4; Ps 37:21; 109:16; Prov 12:10; Dan 4:27; Mic 6:8; Mt 5:7), "Blessed are the merciful: for they shall obtain mercy"; (25:31-46; Lk 6:36), "Be ye merciful, even as your Father is merciful"; (Lk 10:30ff; Lk 14:12-16; Jas 3:17). In the New Testament "mercy" is associated with "grace" in the apostolically greetings and elsewhere. From all the foregoing it will be seen that mercy in God is not merely His pardon of offenders, but His attitude to man, and to the world generally, from which His pardoning mercy proceeds. d) Psalm 23: 6 in the Light of Insecurity in Nigeria Context It is important to understand the African perspective of security and success before attempting to interpret the text. Africans are always faced with situations that are overwhelming to them. The level of poverty, insecurity and health issues are very high in Africa. All human efforts to bring solution to these issues have failed. This is the reason why an average African will always seek divine intervention on issues of concern. Before the advent of Christianity, African had their own ways of solving security challenges. However, when the White Missionaries came African were told to discard their how approach to issues of security, health, poverty and the likes without concrete alternatives (Adamo, 2005b: 31-52). In their search for solutions to these issues of concern, they discovered the book of Psalms which appeared to offer the desired solutions to their challenges. For instance, among the Yorubas of South Western Nigeria, the contents and the forms of Psalms are classified as Ofo/OgedeDafidi, David’s incantations, etc. (Kalu, 2006: 140). The contents of the Psalms resemble the African traditional incantations (ogede). This made them to memorize some portions and apply them to their challenges. Psalm 23 is classified as a Psalm of confidence and trust in Yahweh in the face of insecurity. The structure of Psalm 23 in the African context is classified according to African real life interest and what it can offer to the readers – protection, provision, healing and success (Adamo, 2018:8).This position agreed with the way the Psalms were used in ancient Israel with the verbs רמש [guard] and רצנ [protect] inscribed on them (Schmitz 2002:818–822; Smoak 2010:421–432, 2011:75–92). A good example is the existence of handful of Phoenician and Punic amulets from the first millennium with the same verb ‘guard’ and ‘protect’ inscribed on their surfaces (Schmitz, 2002: 818-822; 2010: 421-432; Smoak, 2011: 75-92). Some Jews in ancient Israel wrote the words of the scripture especially Psalms on their bodies, singing and chanting these words in their daily meditations and prayers to Yahweh (Awojobi, 2021:13). In Nigeria, Psalm 23 is written on vehicles, parchments, doors, clothes and on the body as talisman, recited, chanted and sung with unwavering faith or trust in God (Adamo, 2005: 78b). Psalm 23: 6 is always recited immediately after the benediction in most Pentecostal and Evangelical churches in Nigeria. Reading, wearing and reciting of this portion of the Psalter is consider as prayer for divine intervention or miracle in the life of the person performing the activity as it happened to the Author. This is an indication of cultural and religious parallel between ancient Israel and the Africans. As far as Brown is concerned recitation, chanting of Psalms orally as divine prayers for guidance Volume XXII Issue XI Version I 40 ( ) Global Journal of Human Social Science - Year 2022 © 2022 Global Journals A Hermeneutical Study of Psalm 23: 6 in the Light of Insecurity in Nigeria