AbstractThis article is an attempt to reread Ps 91 in an African context using the culture of the Yoruba people of Nigeria as a point of reference. It briefly reviews certain Western methods of interpreting the book of Psalms which are referred to as Eurocentric. This Eurocentric interpretation, although it shares some good things with Africentric interpretation, does not adequately meet the everyday social, physical and spiritual aspirations of the African people. An Africentric interpretation of the Bible is an interpretation of the Bible in the light of African culture. In this article Psalm 91 is interpreted in the light of protection, healing and success which are the greatest needs in Africa.

AbstractPsalm 109 is one of the most problematic psalms in the Old Testament. The majority of scholars are not comfortable as far as the interpretation of the contents is concerned. It is one of the psalms that is classified as an imprecatory psalm dealing with vengeance against enemies instead of forgiveness. It has been given various names among some Western scholars, who link the psalm to hate, vengeance, cursing, and violence. However, when approached from an Africentric point of view in African Christianity, this psalm can be is considered as one of the prayers of appeal to God for justice. The purpose of this article is to discuss how this psalm is interpreted differently in African Christianity, for example as a psalm of protection, success, healing and, mostly, as a prayer to God to get up and fight for the righteous and the poor instead of leaving the fight to the sufferer visiting witch doctors, herbalists, or evil ones.

AbstractThe book of Psalms is the best known, most discussed and most cited book of the Old Testament. Psalm 23 especially is the most loved book of the Psalms. That must have been the reason why it was named ‘an American icon’ and the ‘nightingale of the Psalms’. Two major ways of reading this Psalm are: as a shepherd to a sheep and as God to a human. The author of this article reads Psalms 23 Africentrically, that is, as God to a human. This means that Psalms 23 is read for the purpose of protection, provision, healing and success in all aspects of life, which are the main concerns of African people. It means reading Psalm 23 existentially with African life interest. Intradisciplinary and/or interdisciplinary implications: This article is concerned with biblical studies, African Traditional Religion and culture and African Biblical Hermeneutics. It seeks to challenge the traditional Eurocentric approaches for its methodological approaches that do not make biblical studies adequately relevant to African Christianity. The book of Psalms is used as a perfect example of how it can be interpreted relevantly in Africa. Further implication is that there will be reduction of the Bible and Christianity looking like a foreign book and religion.

AbstractSemiotics is defined as 'thinking in signs' that is, a set of theories and analytical practices concerned with the process of 'production of meaning.' Hence, semiotics is anything that is used to tell or communicate. Semiotic exegesis is the application of semiotic paradigms to critical biblical studies. The path of semiotic analysis as applied to the critical study of the Bible took off in the seventies and the turning points came in the eighties and continued in the nineties into the present. The inscriptions of Psalms 23, 35, and 121, represent the presence of the Almighty God who is believed to be travellers' rescort and that such signs or inscriptions on vehicles sanctify the vehicles against accidents, deaths, armed robberies and kidnappings on many of Nigeria's dangerous roads where no one is actually sure of any safe trip, because these are signs of protection, healing and success.

AbstractThe interpretation of Psalms has gone through diverse and seemingly strange stages over time. This article deals with a review of the interpretation of Psalms from the beginning to the present in Africa. After a brief review of the history of Psalm study, it critically examines the history and significance of Psalm 121 in an African context. The Euro-American interpretation follows different types of criticism, such as source, form, and rhetorical criticism, amongst others. However, Africentric scholars mainly follow what we may call an “African biblical hermeneutics” type of interpretation. In this case, Psalm 121 in an African context is regarded as a psalm of protection, healing, and success to meet the existential need of African people. The repetitive reading, the chanting, and the writing of this Psalm on door-posts, motor vehicles, parchments, and clothes is seen as taking up the identity of ancient Israel, the first readers, with the expectation that God will repeat the same ancient miracles, of protection, healing, success. Reading and chanting or writing Psalm 121 Africentrically means a re-enactment of events in the life of ancient Israel for the purpose of transformation in readers’ lives. It is considered a reaffirmation of singers’ and chanters’ faith in the God of Israel to protect, heal, and bring success.

AbstractThe study of the Psalter has been dominated by Western scholars. However, African biblical scholars and non-specialists have started to undertake serious studies on the book of Psalms. This paper attempts to discuss not only the Eurocentric and Africentric approaches to the book of Psalms that are classified as wisdom Psalms, but also some of the differences, similarities, and the need for cross-fertilization. Despite the fact that the Africentric approach may seem “strange” and even seem “magical” to some non-African scholars, it is a reality on the continent, and it is very much part of the existential challenges facing African people. Evidence from biblical archaeology seems to support the fact that ancient Israelites used the book of Psalms for protection, healing, and success in life, according to ancient Near Eastern Cultures. This supports the Africentric use of the wisdom Psalms.

AbstractPsalm 8 is one of the most important psalms of praise to YHWH. Unlike other psalms of praise, this psalm begins with the name of God, Yahweh, which clearly and unmistakeably expresses that he is glorious throughout his creation. Psalm 8 not only expresses the glory of Yahweh, but also the value and responsibility of humanity. This article examines how Psalm 8 is read and interpreted in an African/Yoruba religious and cultural tradition as a psalm of protection, healing, and success. Some archaeological evidence seems to support the use of the Bible that way. The effectiveness of such use in the African/Yoruba Christian tradition is not doubted because a strong faith is behind it. Such use represents an African/Yoruba affirmation of faith in Yahweh who will repeat the miracles of healing, protection, and success that he had performed in ancient Israel in their present lives.

AbstractThis article is an attempt to reread Psalm 121 in an African context with reference to the culture of the Yoruba people of Nigeria. The study considers certain Eurocentric interpretation of the Book of Psalms which Africans maintained do not meet their social, physical and spiritual aspirations. An African interpretation of the Bible is an interpretation which adopts the African world view. In this study, Psalm 121 is interpreted in the light of help and protection which are the greatest needs of the African people. The study adopts the African Biblical Hermeneutics. The central focus of this approach is to provide a useful lens to reread biblical text in African context. It was discovered that as early as the third century Christian era, worshippers in the temple chanted, and sung on a regular basis from Psalms. The Psalms were popular in the fourth century with the rise of monasticism as monks chanted the psalms as daily prayer not only for personal guidance but also for spiritual warfare against demons. The ancient Israelites who were the original authors of the Psalter wrote from their experiences. Many biblical scholars and members of African indigenous churches in Nigeria, see the Psalter as divine and potent words. Psalm 121 can be used to invoke help and protection on those who desire them in the same way as words of incantation (ogede) are used among the Yoruba ethnic group of Nigeria. It is hoped that the Psalms and the entire Bible will be properly contextualized to address the challenges that Africans are currently facing.

AbstractThe paper investigates the literary and theological provenance of Ps 91. It is shown that Ps 91 (in its present form) was composed by someone who had access to Proverbs, in particular Prov 3, while Ps 91 itself played a role in the composition of Job 5:17-26. As part of the "triptych" formed by Pss 90, 91 and 92, the psalm was intended to strengthen the conviction of its author that Yahweh is able and willing to provide protection to the individual believer who attaches himself or herself wholeheartedly to his or her God, saving the true and wise believer.

AbstractA comparative analysis of African Traditional Religion and the Old Testament detects proximity and distance amid the two religions. Microcosmic similarities in prayer for protection between biblical psalms and Lozi prayer traditions confirm closeness in religious experience during times of danger between ancient Israelite society and contemporary African tribal societies. Further, these similarities provide concrete points for dialogue between African Traditional Religion and biblical psalms. Inversely, differences underscore the uniqueness of prayer for protection in each of the biblical and African traditions.

AbstractPsalm 121 is a beautiful poem that aims to create trust in Yahweh. The psalmist utilizes various stylistic features to emphasize the fact that Yahweh will protect him or her from all enemies. The polemical traits of Psalm 121 lead to the conclusion that the enemies in the psalm are equal to mythological powers. These powers threaten the life of the psalmist, creating fear and anxiety in his or her heart. The psalmist then uses the creation tradition to ensure the righteous of Yahweh's encompassing, everlasting, comprehensive protection in the face of any and every danger or threat. No enemy, not even mythological powers need to be feared, when the righteous trust in Yahweh, the maker of heaven and earth.

AbstractThis article compares several Phoenician and Punic inscribed amulets to the language preserved in several psalms that petition YHWH for protection against evil or other types of danger. The fact that both the amulets and these particular psalms share a similar concern or function, namely, protection against evil, invites such a comparison. It is argued in this article that the similarities between the psalms and the amulets allow for the conclusion that both forms drew from a similar stock of words commonly employed in West Semitic apotropaic religious practices. In particular, it is argued that the protective formulae inscribed on the amulets, which bear certain similarities to the language employed in such psalms, indicate that the psalms contain more reflexes of apotropaic formulae than previously recognized.