Opponents of this view observe that the religion of the Torah seems different to Atenism in everything except the central feature of devotion to a single god, although this has been countered by a variety of arguments, e. g. pointing out the similarities between the Hymn to Aten and Psalm 104.

The Tetragrammaton is often represented ( especially in older English versions of the Bible ) by the word ""; and the expression " Hallelujah " by the phrase " Praise ye the " ( Psalm 104: 35 KJV and footnote ).

In Psalm 74 God is said to " break the heads of Leviathan in pieces " before giving his flesh to the people of the wilderness ; in Psalm 104 God is praised for having made all things, including Leviathan ; and in he is called the " wriggling serpent " who will be killed at the end of time.

In Psalm 104, Leviathan is not described as harmful in any way, but simply as a creature of the ocean, part of God's creation.

* Proemial Psalm ( Psalm 103 ( 104 )): " Bless the Lord, O my soul ; O Lord my God, Thou hast been magnified exceedingly ...".

Freud's claim ( and that of others before him ) was based in part on the resemblance of Psalm 104 in the Bible to an Egyptian hymn discovered on the wall of the Tomb of Akhenaton's general, Ai, in Akhenaton's city of Akhetaten.

Miriam Lichtheim commented about an alleged resemblance with Psalm 104 saying that " The resemblances are, however, more likely to be the result of the generic similarity between Egyptian hymns and biblical psalms.

Citation for comparison to Psalm 104, see Pritchard, James B.

The cosmic tehom is, or was, hostile to God: it confronted him at the beginning of the world ( Psalm 104: 6ff ) but fled from the dry land at his rebuke ; he has now set a boundary or bar for it which it can no longer pass ( Jerome 5: 22 and Job 38: 8-10 ).

The Psalms describe God sitting enthroned over the Flood ( the cosmic sea ) in his heavenly palace ( Psalm 29: 10 ), the eternal king who " lays the beams of his upper chambers in the waters " ( Psalm 104: 3 )-an image which recalls the Mesopotamian god Ea who places his throne in Apsu, the primeval fresh waters beneath the earth, and the Canaanite god El, described in the Baal cycle as having his palace on a cosmic mountain which is the source of the primordial ocean / water springs.

Moerdijk also visited the Cairo Museum, where a copy of the Great Hymn to the Aten is on display, some verses of which remind of Psalm 104.

After the service, many recite Psalm 104.

Some Hasidic Jews sing Psalm 104 during this meal.

His most well known hymn, still in common usage in most hymnals today, is " O Worship the King ", based on Psalm 104.

Other works include Psalm 104 ( Praise, my soul ), composed for the North American Welsh Choir, and " Contemplations 21, 22 " composed for the Radcliffe Choral Society.

The light has also been interpreted metaphorically, and has been connected to Psalm 104 ( a " poem of creation "), where God is described as wrapping himself in light.

Psalm 104 ( Hebrew " תהילים פרק קד ", Greek numbering: Psalm 103 ) is a poem from the Book of Psalms in the Hebrew Bible, describing the ongoing act of God continuously bringing the world into existence.

German philosopher Johann Gottfried Herder remarked, " It is worth studying the Hebrew language for ten years in order to read Psalm 104 in the original ".

* Observant Jews recite Psalm 104 in its entirety every day during morning services, and on certain occasions, such as the New Moon ( Rosh Chodesh ), though customs vary.

de: Psalm 104

( Psalm 8: 5 ; Hebrews 2: 9 ; 2 Peter 1: 4 )

Some scholars assert that the Sheol mentioned in Isaiah 38: 18, Psalm 6: 5 and Job 7: 7-10 was an earlier concept than Heaven, but this theory is not universally held.

: 1 Timothy 1: 17 ; Deuteronomy 6: 4 ; 1 Kings 8: 27 ; 1 John 1: 5 ; Genesis 1: 1 – 2 ; Acts 17: 24 – 25, 28 ; Psalm 90: 1 – 2 ; Matthew 28: 19 ; John 3: 16 ; Isaiah 57: 15 ; 2 Peter 3: 9.

: 2 Peter 1: 20 – 21 ; Romans 3: 2 ; 2 Peter 3: 1 – 2, 15 – 16 ; 2 Timothy 3: 14 – 17 ; Matthew 5: 17 – 19 ; Psalm 119: 105 ; John 20: 30 – 31 ; Hebrews 1: 1 – 2.

: Genesis 1: 26 – 27 ; Psalm 8: 3 – 9 ; Micah 6: 8 ; Matthew 5: 44 – 48 ; 1 John 1: 3 ; John 1: 12.

The word for Tabernacle, mishkan, is a derivative of the same root and is used in the sense of dwelling-place in the Bible, e. g. Psalm 132: 5 (" Before I find a place for God, mishkanot ( dwelling-places ) for the Strong One of Israel.

Turin, 1744 – 5 ), a setting of Psalm viii, c1753 – 7, and a '‘ Grand choeur '’ performed in Vienna, 18 March 1762

An example is Psalm 8: 5 where " Yet you have made him a little lower than the elohim " is ambiguous as to whether " lower than the gods " or " lower than God " is intended.

In the King James Version of the Bible, " psaltery ," and its plural, " psalteries ," is used to translate the Hebrew keliy ( כלי ) in Psalm 71: 22 and I Chronicles 16: 5 ; nevel ( נבל ) in I Samuel 10: 5 ; 2 Samuel 6: 5 ; I Kings 10: 12 ; I Chronicles 13: 8 ; 15: 16, 20, 28 ; 25: 1, 6 ; II Chronicles 5: 12 ; 9: 11 ; 20: 28 ; 29: 25 ; Nehemiah 12: 27 ; Psalms 33: 2 ; 57: 6 ; 81: 2 ; 92: 3 ; 108: 2 ; 144: 9 ; and 150: 3 ; and pesanterin ( פסנתרין ) in Daniel 3: 5, 7, 10, and 15.

Shalom is seen in reference to the wellbeing of others ( Genesis 43. 27, Exodus 4. 18 ), to treaties ( I Kings 5. 12 ), and in prayer for the wellbeing of cities or nations ( Psalm 122. 6, Jeremiah 29. 7 ).

" Thus there is the repetition of " shakan " in Psalm 120: 5, 6 ; of " shalom " in verses 6 and 7 of the same psalm ; and the catch-word " yishmor " in Psalm 121: 7, 8 ( all the cases are enumerated in König, l. c.

The Old Testament also locates islands alongside the earth-disk ( Psalm 97: 1 ); they are the " ends of the earth " ( Isaiah 41: 5 ), the " foundations " which support the vault of heaven ( Psalm 18: 7 ).

Psalm 33: 8 and 34: 5 ) Lastly, in Daniel 10 angels are entrusted with the care of particular districts ; one is called " prince of the kingdom of the Persians ", and Michael is termed " one of the chief princes "; cf.

When burnt it emitted a fragrant odour, and hence the incense became a symbol of the Divine name ( Malachi 1: 11 ; Song of Solomon 1: 3 ) and an emblem of prayer ( Psalm 141: 2 ; Luke 1: 10 ; Revelation 5: 8, 8: 3 ).

Hope's motto is taken from Psalm 42: 5: " Spera in Deo " (" Hope in God ").

Genesis 8: 7, Leviticus 11: 15, Deuteronomy 14: 14, 1 Kings 17: 1, 1 Kings 17: 4, 1 Kings 17: 6, Job 38: 41, Psalm 147: 9, Proverbs 30: 17, Song of Solomon 5: 11, Isaiah 34: 11, Luke 12: 24.

#" The Everlasting " ( Deadly Avenger's Psalm 315 ) – 5: 40

The New American Bible also says that Psalm 93 alludes to " an ancient myth " in which God battles a personified Sea.

Among the prayers the priest says is Psalm 141: 2-4: " Let my prayer, O Lord, be directed as incense in Thy sight ;...", which is prayed as he incenses the altar.

Once they are ready to start, the priest says, “ Blessed is our God, always, now and ever, and unto the ages of ages ,” reads the Trisagion Prayers and the Psalm 50 ( in the Septuagint ; in the KJV this is Psalm 51 ).

But in verse 6 of the Psalm, God says to the other members of the council, ‘ You are elohim .’ Here elohim has to mean gods .”

Another example is in Psalm 1 of the Bible, which says: " Not so the wicked!

Everyone that desires salvation must not only avoid evil, but is obliged to do good, just as it says in the Psalm: " Depart from evil and do good " ( Psalm 34: 14 ).

The last reference is of interest because of the quotation from Psalm 37 verse 29 which says, " The righteous shall inherit the land, and dwell therein for ever ," ( as translated in the King James Version of the Bible ).

* In Psalms it says " A thousand years is like a day in Your sight " ( Psalm 90: 4 )

In the Eastern Orthodox and Eastern Catholic Churches, the priest says the last six verses from Psalm 25:

In Psalm 139, David says, " If I go up to the heavens, you are there ; if I make my bed in the depths, you are there " (, NIV ).

John says his disciples remembered Psalm 69: 9, " zeal for your house will consumes me ", perhaps a bit of wordplay interposing the ideas of "' demanding all my attention ' and ' leading to my destruction '" ( Miller 204 ) Whether the disciples remembered this during the incident or afterward is not clear.

Psalm 14: 1 – 3 reads " The fool says in his heart ' There is no God.