And David blessed the Lord before the eyes of the entire assembly that he had assembled, as is stated (above 28:1): “And David assembled,” and he blessed them for their willing donations.
and David said, “Blessed are You, the God of Israel our Father For this reason he mentions Israel more than Abraham and Isaac because Jacob also vowed, as it is written (Gen. 28:20): “And Jacob made a vow.”
Israel our Father Israel the Patriarch, and also in Genesis Rabbah is (70:2) it is explained in that manner. I, David, and my people, have vowed like Israel the Patriarch, and whoever makes a vow must mention Israel in his vow. And likewise (Ps. 132:2): “vowed to the mighty God of Jacob.”
from everlasting to everlasting David said: Jethro was one proselyte among six hundred thousand, and he said (Ex. 18:10): “Blessed is the Lord who saved you.” This was a great disgrace for all Israel, but I shall bless the Holy One, blessed be He, more than Jethro.

Yours, O Lord, are the greatness He gave praise to the Holy One, blessed be He, that He gave him so much strength to amass such a fortune for the building of the Temple, as it is written (above 17: 12): “He will build Me a House,” and near this [is written]: “O Lord, for the sake of Your servant and according to Your own heart, You have brought about all this greatness.” Now the expression of greatness can also refer to the building of the Temple, as it is written (above 22:5): “... and the House to build for the Lord, to magnify it on high.”
Yours, O Lord, are the greatness Although I have amassed all this fortune for the building of the Temple, which is called greatness, You have given me all this greatness.
the might for You gave me might to wage war with Israel’s enemies and to plunder their spoils before You, to build the House, as above. After he had waged war with all his enemies and defeated them, it is written (above 18:11): “Those also King David dedicated to the Lord, etc.”
the glory All these praises he praised him because the Holy One, blessed be He, had given him strength to amass a fortune for the building of the Temple, which is called glory (פְּאֵר), as it is written (Isa. 60: 13): “to glorify (לְפָאֵר) the place of My sanctuary,” and also above (22:5): “for fame and for glory (וּלְתִפְאֶרֶת).”
the victory that the Holy One, blessed be He, gave him victory to plunder the spoils of the heathens for the purpose of the construction.
for all that is in the heavens is Yours. You rule over even that which is above the heavens, surely over that which is on the earth. Therefore, You can give greatness to whomever You wish.
and on the earth - Heb. וּבָאָרֶץ. This is intoned with an אֶתְנַחְתָּא a hiatus, for the verse ends here, and it refers to that which is above it, as I have explained.
Yours is the kingdom and [You are He] Who is exalted over everything as the Leader The meaning is: If a flesh and blood king gives a position or a ruling power in the kingdom to one of his servants after the prince, he is his servant wherever he is, but the kingdom does not belong to the king, and the one to whom the kingdom belongs does not have the servant, but as for the Holy One, blessed be He - the servant appointed to rule is His, and also the kingdom is His (cotre in Old French, kingdom) and therefore, it is written: “Yours is the kingdom, and You are He Who is exalted” over them, for even the superintendent of the well is appointed from heaven (Baba Bathra 91b). They explained further: “... and [You are He] Who is exalted over everything at the beginning.” When we think that we have praised You with all the thanksgivings, and You have no more praise, it is still nothing, for the praised One stands at the beginning of the praises. And so when David concludes all his praises in Psalms, he commences with the final psalm (149:1): “Sing to the Lord a new song,” i.e., all the praises are new, as though we had never praised Him. In this manner Rabbi Eleazar the son of Rabbi Meir the son of Rabbi Isaac of Orleans explained, and it seems to me that it is so in Hagigah Yerushalmi.

(de Con. Evan. 2, 30.) Or else; according to Matthew (Matt. 10:19), the Lord immediately subjoined, The workman is worthy of his meat, which sufficiently proves why He forbade their carrying or possessing such things; not because they were not necessary, but because He sent them in such a way as to shew, that they were due to them from the faithful, to whom they preached the Gospel. From this it is evident, that the Lord did not mean by this precept that the Evangelists ought to live only on the gifts of those to whom they preach the Gospel, else the Apostle transgressed this precept, when he procured his livelihood, by the labour of his own hands, but He meant that He had given them a power, in virtue of which, they might be assured, these things were due to them. It is also often asked, how it comes that Matthew and Luke have related that the Lord commanded His disciples not to carry even a staff, whilst Mark says, And he commanded them that they should take nothing for their journey, save a staff only. Which question is solved, by supposing that the word ‘staff’ has a meaning in Mark, who says that it ought to be carried, different from that which it bears in Matthew and Luke, who affirm the contrary. For in a concise way one might say, Take none of the necessaries of life with you, nay, not a staff, save a staff only; so that the saying, nay not a staff, may mean, nay not the smallest thing; but that which is added, save a staff only, may mean that, through the power received by them from the Lord, of which a rod is the ensign, nothing, even of those things which they do not carry, will be wanting to them. The Lord therefore said both, but because one Evangelist has not given both, men suppose, that he who has said that the staff, in one sense, should be taken, is contrary to him who again has declared, that, in another sense, it should be left behind: now however that a reason has been given, let no one think so. So also when Matthew declares that shoes are not to be worn on the journey, he forbids anxiety about them, for the reason why men are anxious about carrying them, is that they may not be without them. This is also to be understood of the two coats, that no man should be troubled about having only that with which he is clad, from anxiety lest he should need another, when he could always obtain one from the power given by the Lord. In like manner Mark, by saying that they are to be shod with sandals or soles, warns us that this mode of protecting the feet has a mystical signification, that the foot should neither be covered above nor be naked on the ground, that is, that the Gospel should neither be hid, nor rest upon earthly comforts; and in that He forbids their possessing or taking with them, or more expressly their wearing, two coats, He bids them walk simply, not with duplicity. But whosoever thinks that the Lord could not in the same discourse say some things figuratively, others in a literal sense, let him look into His other discourses, and he shall see, how rash and ignorant is his judgment.