Aten

These two prayers are oddly similar.  The ancient Egyptians worshipped their pharaohs like gods, especially Akhenaten.  He declared himself the sun-god, one of the most prevalent aspects of life in Egypt.  The hymn written for him is a very celebratory account of all the wonderful things he does for his people.  The same thing occurs in Psalm 104 by ancient Isrealites in reference to God.  For once, a psalm is the more concise work. The second line of psalm 104, "Wrapped in light like a cloak, stretching out heavens like a tent-cloth" is from the entire fourth verse of the Egyptian hymn about literally covering ones self in bed.  This continues throughout the comparison, the hymn is much more specific about the actions of Aten than the psalm is about God.  The hymn comes from the perspective in which the writer is praising Aten directly, telling him specific compliments that apply to a broad area of topics, like fertility and good harvests.  The psalm is not as personal but covers the same expanse of material in fewer words.  It is written to tell everyone reading the good that God has done, rather than for the writer to form a unique connection himself. The end of the psalm becomes more personal, suggesting what the writer will do to worship God with "let my speech be sweet unto Him" in line 34.  The hymn says approximately that same sentiment with "you are in my heart" in stanza 12, but it continues with a different ending.  The Egyptians also saw Akhenaten as human temporarily who can conveniently do amazing things.  The hymn end discussing his wife and earthly accomplishments, like the uniting of Upper and Lower Egypt.
Contextually, the Egyptian hymn was more appropriate to its audience than the later psalm.  For everyone to work together on large structures and trust the society they lived in, it was necessary that they put all faith into the leader.  Isrealites did that more by putting faith into leaders who were directed by God rather than gods themselves.  What is discussed in the hymn, such as "All distant lands, you make them live" in stanza 10 is obviously not possible for a real person.  But the Egyptian culture made this a legitimate claim.  Their success was dependent upon seeing Akhenaten as a person who completed legitimate things because of his other worldly powers.
The ancient Isrealites took from this writing the aura of factuality for their psalm.  They added better literary techniques that included more repetition (first line give God a verb, second line further describes the action) and clearer direction for a shorter piece of more attention-drawing work.  The psalm was written based upon principles of marketability of which the Egyptians scratched the surface.  As a culture always having to defend their religion, the vast examples of God's successes also applied in this new version of the old hymn.  They needed a list of things that displayed His greatness, and encouragement that he would protect them from enemies (line 39 fends off "offenders").  Both works fit within the Geertz definition for their respective religion.