'Rashi' #1: He thanked Him for enabling him to gather so much money to build the Beis ha'Mikdash. Above, it says "Hu Yivneh Bayis Lishmi" and "Ba'avur Avdecha uch'Libcha Asisa Es Kol ha'Gedulah" (17:12, 19). You gave to me all this Gedulah!

'Rashi' #2: Gedulah applies to building the Beis ha'Mikdash - "Livnos la'Shem Lehagdil l'Ma'alah" (22:5).

Radak: All the greatness, [Gevurah, victory over all Nochrim, splendor that I had glory and honor over them], it is all [of] Him - "Ki Mimecha ha'Kol umi'Yadcha Nasanu Lach" (verse 14).

Malbim: Hashem is called Gadol, for He is the first cause and directs all outcomes and conducts all natural events from the beginning to the end.

Perush ha'Sulam (on the Zohar, Mishpatim): This verse gives the first five Sefiros (Midos) of Hashem, and afterwards "Ki Chol ba'Shamayim uva'Aretz" and "ha'Mamlachah" refer to Yesod and Malchus respectively (the sixth and seventh Sefiros).

'Rashi': You gave to me Gevurah to fight Yisrael's enemies, and to take their spoils to build the Bayis. After he fought and defeated all his enemies, it says "Gam Osam Hikdish ha'Melech David" (18:11).

Refer to 29:11:1:3, 29:11:1:5.

Malbim: Hashem is called Gibor when He overrides natural law and acts against it.

'Rashi': He praised Him for giving to him strength to gather money for the Beis ha'Mikdash, which is called Pe'er - "Lefa'er Mekom Mikdashi" (Yeshayah 60:13). Also above, it says "l'Shem ul'Siferes" (22:5).

Refer to 29:11:1:3, 29:11:1:5.

Malbim: Nora is when He acts with Hashgachah Pratis according to His will, to give reward or punishment. Then Hashem is Mispa'er (glorified) in His world - "Ken Nihagta Amecha La'asos Lecha Shem Tif'ares" (Yeshayah 63:14).

'Rashi': Hashem gave to him Nitzachon (victory) to be able to despoil the Nochrim for the sake of building the Mikdash.

Refer to 29:11:1:3, 29:11:1:5.

Malbim: The previous Midos (Gedulah, Gevurah and Tif'eres) apply to the physical world. Netzach and Hod apply to conducting the spiritual world, which is above time and place. Netzach refers to the eternity of spiritual beings, which is above time known to us.

Refer to 29:11:1:3, 29:11:1:5.

Malbim: Hod is different than Hadar (beauty). Hod is [form] of inner, spiritual matters.

'Rashi': You rule even over what in Shamayim, and all the more so what is on the land! Therefore, You can give greatness to whomever You want.

Radak: Everything in Shamayim and the land is Yours, and You rule over it.

Malbim: To You is the Gedulah, Gevurah, Tif'eres and Netzach found in the land in the physical world, and in Shamayim in the spiritual world. You influence all, and You are the root and source of all of them.

Refer to 29:11:1:5.

'Rashi': This completes the [first half of the ¹ ] verse; it refers to what is above, like I explained.

'Rashi': If a human king gives to an officer authority in another kingdom, the officer is the king's servant wherever he is. However, the other kingdom is not of this king, and his servant is not the servant of the other kingdom. By contrast, Hashem, the servant is His, and the [other] kingdom is His. "Lecha Hashem ha'Mamlachah veha'Misnasei" - even the overseer of who draws water from the pit is appointed from Heaven (Bava Basra 91b, also cited in Radak).

'Rashi' citing R. Elazar b'Ribi Meir: When we think that we praised You with all praises and You have no other praise, still it is nothing [what we praised You], for the Praised One stands at the head of the praises. Similarly, when David finished all his praises in Tehilim, he begins the last Mizmor ¹ "Shiru la'Shem Shir Chadash" (Tehilim 149:1). I.e. all praises are new, as if He was never praised.

Radak: You are elevated above all leaders and kings. The prefix Lamed before 'Rosh' refers to everything appointed to be a leader.

Malbim: Mamlachah is ruling over the entire nation - here it is the entire spiritual and physical existence, all the worlds. You rule over them like the soul conducts the body. This is why Hashem is called the life of the world and King of the world. His influence and light fill all worlds and give life to them. We also view Hashem elevated above the worlds and separated from them; He heads all of them and encompasses all of them. "Lecha Hashem ha'Mamlachah" means that He fills all the worlds; "veha'Misnasei l'Chol l'Rosh" means that He surrounds all of them and it is separated from them; He is head over them.

Refer to 29:11:1:5.