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If the *Asaphite psalms lament God’s absence in Zion, the *Korahite psalms as a whole long for a deeper experience of God’s presence there. The editors seem to have intentionally placed these collections side by side. So Psalm 84, heading up this second Korahite collection, and coming after the Asaphite psalms, seems to have an intentional setting. There are some specific links contrasting Psalm 84, despite its yearning for the Temple, with Psalm 83. The tents (’oholim) of the enemies in 83:6 are now the tents (’oholim) of wickedness, more generally, in 84:10, which the psalmist rejects; the ‘faces’ of the enemy in 83:16 are replaced by the ‘face’ of God’s anointed in 84:9, using the same Hebrew word in each case.

The role of the editors—again, suggesting the first stages of reception history—is also evident in the similarities between this and the collection of other Korahite psalms in Psalms 42–49. As was discussed in the commentary for Psalms 42–29, there is a corresponding format of personal lament about the Temple (42–43/84); communal lament about the loss of land (44/85); psalms associated with David (45/86); Zion and Kingship Hymns (46–48/87); and a final lament on innocent suffering (49/88). Psalm 89, being a complex composition, stands outside this sequence. The shared language includes expressions such as ‘the living God’; ‘your dwellings’; ‘the house of God’; ‘the city of God’; ‘holy mountain’; ‘Jacob’.¹⁸¹ This suggests that each Korahite collection was intended by the editors to introduce and close Books Two and Three, although the fact that Psalms 43–49 predominantly use the name Elohim for God and Psalms 84–89 usually call God Yahweh suggests that they came originally from different provenances.