Psalm 104

Moses was describing God's victory over Tiamat or Tehom: The people coming out of Egypt would have known the myths from their original coming out of Babylon and from the Egyptian similarities.  Psalm 104 may be doing the same thing rather than recording a literal account of creation.  The Babylonian "gods" created mankind to be a "labor savings-device" so the youngling "gods" didn't have to work.  On the contrary, God created mankind to SERVE and made them upright so they were not afraid of the "waters" as gods and goddesses.

These are the same goddesses on "many waters" which false teachers subconsiously or UNconsiously try to impose: you will notice that one of the first things that both ANGERS and FRIGHTENS them is baptism speaking of the depths or Bythus which people have to encounter to be free from the fear of death.

Psa. 104:1 Bless the LORD, O my soul. O LORD my God, thou art very great;
        thou art clothed with honour and majesty.
Psa. 104:2 Who coverest thyself with light as with a garment:
        who stretchest out the heavens like a curtain:

Psa. 104:3 Who layeth the beams of his chambers in the waters:
        who maketh the clouds his chariot: who walketh upon the wings of the wind: [spirit]
Maybe instead the "spirit person" hoovering over and hatching the earth like a mother hen is was really God walking on the wings of the SPIRIT?
Psa. 104:4 Who maketh his angels spirits; his ministers a flaming fire:
Psa. 104:5 Who laid the foundations of the earth, that it should not be removed for ever.
Psa. 104:6 Thou coveredst it with the deep
        as with a garment:
        the waters stood above the mountains.

Psa. 104:7 At thy rebuke they fled; at the voice of thy thunder they hasted away.
Psa. 104:8 They go up by the mountains;
        they go down by the valleys
        unto the place which thou hast founded for them.
Psa. 104:9 Thou hast set a bound that they may not pass over; t
        hat they turn not again to cover the earth.

Psa. 104:10 He sendeth the springs into the valleys, which run among the hills.
Psa. 104:11 They give drink to every beast of the field: the wild asses quench their thirst.
Psa. 104:12 By them shall the fowls of the heaven have their habitation, which sing among the branches.
Psa. 104:13 He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works.

Psa. 104:14 He causeth the grass to grow for the cattle,
         and herb for the service of man:
         that he may bring forth food out of the earth;

Psa. 104:15 And wine that maketh glad the heart of man,
        and oil to make his face to shine,
        and bread which strengtheneth man’s heart.
all kinds of wine: when fermented it makes you DRUNK and not GLAD.
A. Grapes: vinum pendens,
Pliney 15.29 And then, besides, they take these drinks unmixed, and do not dilute them with water, the way that wine is modified; and yet, by Hercules! one really might have supposed that there the earth produced nothing but corn for the people's use. Alas! what wondrous skill, and yet how misplaced! means have absolutely been discovered for getting drunk upon water even.

Horace Odes 1.4
The touch of Zephyr and of Spring has loosen'd Winter's thrall;
The well-dried keels are wheel'd again to sea:
The ploughman cares not for his fire, nor cattle for their stall,
And frost no more is whitening all the lea.
Now Cytherea leads the dance, the bright moon overhead;
The Graces and the Nymphs, together knit,
With rhythmic feet the meadow beat, while Vulcan, fiery red,
Heats the Cyclopian forge in Aetna's pit.
'Tis now the time to wreathe the brow with branch of myrtle green,
Or flowers, just opening to the vernal breeze;
Now Faunus claims his sacrifice among the shady treen,
Lambkin or kidling, which soe'er he please.
Pale Death, impartial, walks his round: he knocks at cottage-gate
And palace-portal. Sestius, child of bliss!
How should a mortal's hopes be long, when short his being's date?
Lo here! the fabulous ghosts, the dark abyss,
The void of the Plutonian hall, where soon as e'er you go,
No more for you shall leap the auspicious die
To seat you on the throne of wine; no more your breast shall glow
For Lycidas, the star of every eye.

Horace Odes 1.11

Ask not ('tis forbidden knowledge), what our destined term of years,
Mine and yours; nor scan the tables of your Babylonish seers.
Better far to bear the future, my Leuconoe, like the past,
Whether Jove has many winters yet to give, or this our last;
This, that makes the Tyrrhene billows spend their strength against the shore.
Strain your wine and prove your wisdom; life is short; should hope be more?
In the moment of our talking, envious time has ebb'd away.
Seize the present; trust tomorrow e'en as little as you may.
[6]  sapias: be wise. liques: strain, i.e. through a cloth or colum (strainer), to clear it of sediment.--spatio brevi: abl. abs. of reason, (life's) span being short.
a vessel for straining, colander

"Wines were rendered old and castrated or deprived of all their vigor by filtering...THAT we may drink the MORE wine, we break in pieces, vires, the strength or spirit, by the filter." (Pliny)
“Vires” is defined as “the vim, vi, that is, the potency or fermentable power of the wine.”  Words such as effeminate or castrate described the process of removing the yeast.  Feces also describes the source of some bacteria even as modern jungle masticate the fruit and then spit it into the vat.  To make good wine you don’t spit in it or defecate into it or infect it with a virus.
Pliny adds that they did many things to increase their thirst at such banquets.  If drunkenness was the object, "much wine" would not be needed if it was intoxicated.   However,
    Commenting on Pliny, William Ramsay says, "The use of the filter... employed by the dissipated in order that they might be able to swallow a greater quantity without becoming intoxicated."
CHAP. 24.--IN  We shall now proceed to speak of wine in relation to its medicinal uses. The wines of Campania1 which have the least body, are the most wholesome beverage for persons of rank and station; and for the lower classes2 the best kind of wine is that which is the most pleasant to the person who drinks it, provided he is in robust health. For persons of all ranks, however, the most serviceable wine is that the strength [p. 4475] of which has been reduced by the strainer;3 for we must bear in mind that wine is nothing else but juice of grapes which has acquired strength by the process of fermentation. A mixture of numerous kinds of wine is universally bad, and the most wholesome wine of all is that to which no ingredient has been added when in a state of must; indeed, it is still better if the vessels even in which it is kept have never been pitched.4 As to wines which have been treated with marble, gypsum, or lime,5 where is the man, however robust he may be, that has not stood in dread of them?

Wines: As in its ordinary treatment the wine often retained much sediment, it had to be made clear before it was drunk. This was done either with yolk of eggs or by straining the wine through a cloth or sieve, which was filled with snow to make it cool. Greeks and Romans alike generally drank their wine liberally mixed with water; and to drink it unmixed (merum, akraton) was regarded as a sign of great intemperance. See Cena; Diaetetica; and cf. Symposium.

Akraton 5. of persons, intemperate, violent, a. orgên A.Pr.678 ; of sleep, a. elthe come with all thy power, E.Cyc. 602.

of feelings, a. orgê Alcid. ap. Arist.Rh.1406a10; himerosS.Fr.941 ; a. kaumaAP9.71 (Antiphil.); phobosEM621.13 ; totêsdeisidaimonias a. J.BJ2.9.3 , etc.

With regard to the strength or quality of the wine drunk by the ancients, we may arrive at something like certainty from the fact that Coelius Aurelianus mentions it as something extraordinary that Asclepiades at Rome in the first century B.C. sometimes ordered his patients to double and treble the quantity of wine, till at last they drank half wine and half water (De Morb. Chron. ii. 7, p. 386). From this it appears that wine was commonly diluted with five or six times its quantity of water
"Wine is rendered OLD or feeble in strength when it is frequently filtered. The strength or spirit being thus excluded, the WINE neither inflames the brain or infests the mind and the passions and is much MORE PLEASANT to drink." (Plutarch, Symposium).
    “In this passage, we are instructed that the filter was not a mere strainer, such as the milkmaid uses, but was such an instrument as forced the elements of the grape-juice asunder, separating the gluten, and thus taking away the strength, the spirit, which inflames the head and infests the passions.” (Patton, p. 34).

“We must bear in mind that there is a success, which, by fermenting, would make to itself a vires out of the must.” (Pliny, Liber xxii, cap. 24) 
The translator, F. R. Lees, says that “the strainer (saccus) separates the gluten; for in no other way can it break the forces, the fermenting power.”
(NOTE: they said that Old wine was BETTER wine which is FEEBLE wine).
    "The ancients filtered their wines repeatedly before they could have fermented, and thus the (dregs) which nourish the strength of the wine being taken away, they rendered the wine itself more liquid, weaker, lighter, and more PLEASANT to drink." (Delphian commentary on Horace, Book 1, Ode 17).
    "If filtering is repeated often enough and carefully enough...(it)... is almost as effective as sterilization." (Morrison)
[3]  numeros: calculations, i.e. of Chaldacan astrologers, called mathematici. Cf. on 2. 17, and Tac. Hist. 1. 22.--ut melius: how much better. Cf. Sat. 2. 6. 53; Verg. Aen. 2. 283.--quidquid erit: cf. Verg. Aen. 5. 710, quidquid erit, superanda omnis fortuna ferendo est.
Maketh Glad does not mean drunk

Psalm 21. 1 The king rejoices in your strength, Yahweh! How greatly he rejoices in your salvation! [2]  You have given him his heart's desire, And have not withheld the request of his lips. Selah. [3]  For you meet him with the blessings of goodness; You set a crown of fine gold on his head. [4]  He asked life of you, you gave it to him, Even length of days forever and ever. [5]  His glory is great in your salvation. You lay honor and majesty on him. [6]  For you make him most blessed forever. You make him glad with joy in your presence. [7]  For the king trusts in Yahweh. Through the lovingkindness of the Most High, he shall not be moved. [8]  Your hand will find out all of your enemies. Your right hand will find out those who hate you. [9]  You will make them as a fiery furnace in the time of your anger. Yahweh will swallow them up in his wrath. The fire shall devour them. [10]  You will destroy their descendants from the earth, Their posterity from among the children of men. [11]  For they intended evil against you. They plotted evil against you which cannot succeed. [12]  For you will make them turn their back, When you aim drawn bows at their face. [13]  Be exalted, Yahweh, in your strength, So we will sing and praise your power.

Exhilaro gladden, cheer, to make merry or joyous, to rejoice, delight, exhilarate. Freshen, brighten

Psa. 104:16 The trees of the LORD are full of sap;
        the cedars of Lebanon, [Eden]
        which he hath planted;
Psa. 104:17 Where the birds make their nests: as for the stork, the fir trees are her house.
Psa. 104:18 The high hills are a refuge for the wild goats; and the rocks for the conies.

Psa. 104:19 He appointed the moon for seasons: the sun knoweth his going down.
Appointed is Ashah which does not meant that God CREATED the universe at this time.
The sun obeys the Laws of God, unlike men says The Book of Enoch. But, I DOUBT that the sun has a mind?
Psa. 104:20 Thou makest darkness, and it is night:
        wherein all the beasts of the forest do creep forth.
Psa. 104:21 The young lions roar after their prey,
        and seek their meat from God.
Psa. 104:22 The sun ariseth, they gather themselves together, and lay them down in their dens.

Psa. 104:23 Man goeth forth unto his work and to his labour until the evening.
Psa. 104:24 O LORD, how manifold are thy works!
        in wisdom hast thou made them all:
        the earth is full of thy riches.

Psa. 104:25 So is this great and wide sea,
        wherein are things creeping innumerable,
        both small and great beasts.
Psa. 104:26 There go the ships: there is that leviathan, whom thou hast made to play therein.

The Leviy and the Leviathan connect is too long.
Psa. 74:12 For God is my King of old,
         working salvation in the midst of the earth.
Psa. 74:13 Thou didst divide the sea by thy strength:
         thou brakest the heads of the dragons in the waters.
Psa. 74:14 Thou brakest the heads of leviathan in pieces,
         and gavest him to be meat to the people inhabiting the wilderness.
Is. 27:1 In that day the LORD with his sore and great and strong sword
         shall punish leviathan the piercing serpent, even leviathan that crooked serpent; 
         and he shall slay the dragon that is in the sea.  

Remember the RACE of Vipers and the Crooked Generation you face at Baptism?
Psa. 104:27 These wait all upon thee; that thou mayest give them their meat in due season.
Psa. 104:28 That thou givest them they gather: thou openest thine hand, they are filled with good.
Psa. 104:29 Thou hidest thy face,
        they are troubled: thou takest away their breath,
        they die,  and return to their dust.

Psa. 104:30 Thou sendest forth thy spirit, they are created:
        and thou REnewest the face of the earth.

Psa. 104:31 The glory of the LORD shall endure for ever: the LORD shall rejoice in his works.
Psa. 104:32 He looketh on the earth, and it trembleth: he toucheth the hills, and they smoke.

Psa. 104:33 I will sing unto the LORD as long as I live:  [Sing psallam]
        I will sing praise TO my God while I have my being.
Psa. 104:34 My meditation
        [declaration, ponder, converse with oneself, utter, muse, mediate]
        of him shall be sweet: I will be glad in the LORD.

But, NEVER as "worship leader" or in the sacrificial slaughter pit.

Psa. 104:35 Let the sinners be consumed out of the earth,
        and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD.