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

presence before their god that would guarantee divine safety, peace and goodness (Adamo, 2018: 8). This is in agreement with the theology of inviolability of Jerusalem in the time of Prophet Jeremiah when the Temple was considered as a symbol of safety for Israel. To this end, Israel believed that as long as the Temple remain in Jerusalem the city cannot be attacked and destroyed by enemies. As far as the Nigerian Christians are concerned, the house of the Lord is a place of security. In African Indigenous Churches, whenever some people are going through challenges, they are asked by Church leader to come and spend sometimes in the Church to seek the face of God. This sometimes means that they will leave their homes to live in the Church for some days. Some Christians spend some days on the mountain to pray to God for solution to their problems. The African Indigenous Church leaders encourages their members to go to the mountains to prayer whenever they are going through divers’ problems. III. C onclusion From the foregoing, it is clear that Psalms were very popular among the ancient Israel and the early Christians. They considered the words in the Psalms as potent and as such used them in their worship services for healing, success and security. Portions of Psalms were written on parchment, clothes, houses, and any other things that are associated with them. They recited, sung and prayed from the Psalms. This suggests that the words of the Psalter were memorized and recited in ancient Israel for security purposes. In the same fashion, the African Christians especially in Nigeria see the Psalter as divine, per formative and potent. The words of the Psalms can be used to achieve healing, success and security. Psalm 23: 6 is recited among some Christian faithful in Africa especially Nigeria for the purposes of security of lives and property. This is because of the high level of insecurity in the land. This Psalm serves as immunity for the Christians against evils that accompanies every day. The Christian is confident that his security is guaranteed and as such he is not afraid because God will watch over him at all times. R eferences R éférences R eferencias 1. Adamo, D.T. (2018) Reading Psalm 23 in African Context. Verbum et Ecclesia 39 (1) a1783. https:// doi.org/10.4102/ve.v39i1.1783. ISSN (Online) 2074- 7705 (Print) 1609-9982 2. Adamo, D.T. (2005a). Explorations in African Biblical Studies Benin City: Justice Jeco Press & Publishers Ltd. 3. Adamo, D.T. (2005b). Reading and Interpreting the Bible in African Indigenous Churches . Benin City: Justice Jeco Press & Publishers Ltd. 4. Awojobi, P.O. (2021) Rereading Psalm 121 in an African (Yoruba) Context Integrity Journal of Arts and Humanities. Volume 2 (1), pp. 8-15. June. https:// doi.org/10.31248/IJAH2021.014. https://integrityres journals.org/journal/IJAH 5. Baker, Kenneth L & Kohlenberger III, John R. (1994). The Expositor’s Bible Commentary- Old Testament Grand Rapids: Zondervan. 6. Botha, P.J. (2015). ‘Following the Track of Righteousness of Psalm 23. Old Testament Essays 28(2), 283-300. https://doi.org/10.1715912312-36 21/2015/V28V2A5 7. Brown, W., (2014), ‘The Psalms: An overview’, in W. Brown (ed.), The Oxford hand book of the Psalms , pp. 1–26, Oxford University Press, Oxford. 8. Bullock, C.H. 92015). Psalms – Teach the Text Commentary. Waco, Texas: Word Publisher. 9. Clifford, R.J. (2002). Psalms 1–72 , Abingdon Press, Nashville, TN. 10. Crenshaw, J.L. (2001) The Psalms: AnIntroduction. Grand rapids, Michigan: William B. Eerdmans 11. Dopamu, P.A. (1987). “The Reality of Isaasi, Apeta, Ironsi and Efun as forces of Evil among the Yoruba” Journal of Arabic and Religious Studies 4 December. 12. Foreman, B.A. (2011) Animal Metaphors and the People of Israel in the Book of Jeremiah. Vandenhoeck and Ruprecht, Gottingen. 13. Goldingay, J., (2006), Psalms: Psalm 1–41 , Baker Academic, Grand Rapids, MI. 14. Goulder, M., (2006,) ‘David and Yahweh in Psalms 23 and 24’, Journal of the Study of Old Testament 30(3), 463–473. https://doi.org/10.1177/030908920 6067467 15. Holladay, W.L., (1993) The Psalms Through Three Thousand Years: Prayer Book of a Cloud of Witnesses , Fortress Press, Minneapolis, MN. 16. Hornby, A.S. (2015). Oxford Advanced Learner’s Dictionary of Current English. Oxford: Oxford University Press. 17. Kalu, Ogbu U. 2006. “Ethiopianism and the Roots of Modern African Christianity” in Brian Stanley and Sheridan Gilley (eds), World Christianities, 1815- 1914. Cambridge History of Christianity, Volume 8 (Cambridge University Press, 2006):137-160. 18. Kennedy, J. (1984). ‘Psalm 23, Strong Faith and Quiet Confidence’ Theological Educator. 28, 14-21 19. Kraus, H.J., 1988, Psalms 60–150 , transl. H.C. Oswald, Augsburg, Minneapolis, MN. 20. Mays, J.L., 1994, Psalms . Interpretation , West minster/John Knox Press, Louisville, KY. 21. Merrill, A.L. (1965) ‘Psalm XXIII and the Jerusalem Tradition’ Vetus Testamentum 85(3), 354-360. https://doi.org/10.1163/156853365X00224 22. Morgenstern, J (1946) ‘Psalm 23’, Journal of Biblical Literature 65 (10, 13-24. https://doi.org/10.2307/ 3262214 © 2022 Global Journals Volume XXII Issue XI Version I 43 ( ) Global Journal of Human Social Science - Year 2022 A Hermeneutical Study of Psalm 23: 6 in the Light of Insecurity in Nigeria