The subject matter and its presentation is closely related both to the first Genesis creation narrative where likewise the waters are separated before the creation of Sun and Moon, and to older accounts of creation from the Ancient Near East, both Mesopotamian and Egyptian. In particular, the Egyptian Great Hymn to the Aten is frequently cited as a predecessor. Biblical scholar Mark S. Smith has commented that "Despite enduring support for the comparison of the two texts, enthusiasm for even indirect influence has been tempered in recent decades. In some quarters, the argument for any form of influence is simply rejected outright. Still some Egyptologists, such as Jan Assmann and Donald Redford, argue for Egyptian influence on both the Amarna correspondence and on Psalm 104." One of the longer psalms, it is traditionally divided into 35 verses. It begins by describing the glory of God. Verse 5 asserts that God has "laid the foundations of the Earth". Verses 6 to 13 concern the ordering of the waters, verses 14-18 vegetation and animal life, 19-24 Sun and Moon and the cycle of day and night. Verse 26 mentions the Leviathan. Verses 27-30 emphasise how all creatures still depend on the ongoing attention and provision of the creator, and perish should he avert his attention. The concluding verses 31-35 reiterate the power and glory of YHWH, and the composer expresses his adoration, and, in the final verse, his wish that the sinners and wicked. In the Masoretic text, the phrase Hallelujah is placed at the end of the final verse. This is lacking in the Septuagint and the Vulgate, but it is rendered by the KJV as "Praise ye the LORD".
Uses
Judaism
Observant Jews recite Psalm 104 in its entirety every day during morning services, and on certain occasions, such as the New Moon, though customs vary.
Its main liturgical usage in the Eastern Orthodox Church is at the beginning of vespers and the all-night vigil. While it is technically one of the elements of the vespers service prescribed for the senior reader, it is customarily read or chanted by a reader after the opening prayers of the service. The psalm is meant to be read or chanted in a plain style at services of vespers which are not part of a vigil. When vespers is served as part of a vigil, an abbreviated musical version is usually sung by the choir. Several such musical arrangements of the psalm have been composed over the years; perhaps the most familiar is that found in the Obikhod, or common setting. In the context of its vespers/vigil setting, this psalm is understood to be a hymn of creation, in all the fulness wherein God has created it - it speaks of animals, plants, waters, skies, etc. In the scope of the liturgical act, it is often taken to be Adam's song, sung outside the closed gates of Eden from which he has been expelled. While the reader chants the psalm, the priest stands outside the closed Royal Doors wearing only his epitrachilion, making this symbolism more evident.
