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

and casting out demons started during the third-century Christian era (2014). According to Adamo, Psalm 23: 6 is a Psalm for success in all life endeavors. To an average African, success is having many wives and children, passing examination, making good profit in business, going on a journey and safe return, securing an employment, success in court cases and many other things (2005a: 90-95). To realize the above successes, many Africans go to any length. For instance, some of them go to traditional doctors for medicine or charms that will make them to succeed in any of the above endeavors. Africans inscribe the words of this Psalm on their clothes, paper, bill boards, vehicles, houses, and anything that is associated with them with the believe that the content of the Psalm will be a voice for them in the time of trouble. As mentioned earlier, the study is premised on African biblical hermeneutics which attempted to bring real-life interest that are of great concern to the Africans into the text for a better interpretation and understanding of the text under consideration. Such life interest may be security, provision, and protection. The African biblical interpreter is not keenly interested in the historical, social and literary dimensions of the text but how the text can meet the daily challenges faced by the African people (Adamo 2015b: 31–52b). In other words, Africans are keenly interested in the solution a text can bring to an issue that is confronting them at the moment. To facilitate understanding of the African concept of Psalm 23: 6, the interpretation shall be done under the following headings: 1. Surely As mentioned earlier, the word ‘surely’ ְךאַ means, certainly, truly, verily, and indeed. It is used in most case as a response to an action or a statement of fact. The Psalmist in Psalm 23: 6 declared: “surely, goodness and mercy shall follow me, all the days of my life and I shall dwell in the house of the LORD forever and ever”. ַ֤ ׀ ְך דֶס ֶ֣חָו בו ֤ט יִנופְּדְר֭יִ יָּ֑יַח י ֵ֣מְי־לָּכ הָ֗והְ֜י־תיֵבְּב י ִּ֥תְבַׁשְו ְךֶר ֹ֣אְל ׃םיִֽמָי This is a declaration of absolute trust and confidence in Yahweh for security, protection, healing, success, provisions and all that is needed in life. This suggests that the Psalmist is very certain of his security and success in Yahweh. This confidence and assurance is because of who Yahweh is and what he has done for the Psalmist (vss 1-5). In verse 5, the phrase: ‘You prepared a table before me in the presence of my enemies’ should be noted. The ‘enemies are of great concern to the Africans. The Yoruba word for enemy is ota . Two types of enemies (ota) can be identified in Africa. They are: the world (aiye) and humans (eniyan). Some of the human enemies in Africa include: witches, wizards, sorcerers and the likes (Adamo, 2005b: 77). One of the main prayer of an average African is how to overcome ‘enemies’. It is held among many Africans that every human has enemies. These (ota) ‘enemies’ are said to be responsible for evils in our society. There is a Church in Nigeria called Mountain of Fire and Miracles. The content of their prayers averagely is against (ota) enemies. They always pray that their enemies (ota) should die by fire. This is because of the view that no ota will wish anybody well. This group of Christians look for potent words from the Bible especially the book of Psalm in their prayer against the enemy, ota . According to Dopamu, the adherents of African traditional religion use potent words called incantations (ofo) pronounced on charms (epe) on their enemies (ota) (1987: 58). The effects of this on the so called enemies may be abnormal behavior, death, loss of property, sickness, poverty, loss of job, ill luck, demotion and all sort of evil (1987). The ‘enemies’ will prevent a person from achieving divine purpose in life. Ota could be any person who does not wish another person well. David, the writer of most part of the Psalms had many ota . There were ota from within and without for David. If not for divine intervention David would not have been King in Israel (2 Sam. 1-6). There is parallel between David’s experience and most Africans today. It is held among the Africans that delay, sicknesses, poverty, insecurity, and any form of misfortune are the activities of ota (Awojobi, 2021: 7). The word ‘surely’ is interpreted ‘nitoto’ in Yoruba language connote something that is true, certain, factual and cannot be reversed. The word ‘nitoto’ instill confidence and trust in the speaker. It removes any iota of doubt or fear in the speaker. Ota could not stop Yahweh in carrying out his purpose for the Psalmist. Therefore, ‘nitoto’ Yahweh will handle all Ota - ‘enemies’ of destiny. The Yoruba word ‘nitoto’ (surely), expresses the absolute trust or confidence in the person being addressed. It is like drawing conclusion on a matter after a critical examination and being convinced beyond reasonable doubt. It is an affirmation of something that has been trusted and tested to be correct or true by all and sundry. 2. Goodness The word ‘goodness’ means something that is good. The “goodness” בוטּ of God is demonstrated in his abundant care and promises (Baker & Kohlenberger III, 1994: 824). As far as the Psalmist is concerned, instead of enemies pursuing him, it is now ‘goodness בוטּ and mercy’ דֶסֶח of Yahweh pursuing him. In other words, the ‘enemies’ ( ota ) have been rendered powerless. The Psalmist is now being accompanied by goodness and mercy all the time. The Yoruba interpretation of goodness is Ire . Ire is the opposite of ibi, bad. It is held among the Yoruba that Ire is the absence of failure, evil, mishaps and anything that brings sadness to a person. The Yoruba believe that © 2022 Global Journals Volume XXII Issue XI Version I 41 ( ) Global Journal of Human Social Science - Year 2022 A Hermeneutical Study of Psalm 23: 6 in the Light of Insecurity in Nigeria