This seems very strange: how could he say that he adds to all the praises of Hashem? Does the pasuk not say, “Who can tell the mighty acts of Hashem, etc.?” (Tehillim 106:2). How is it possible for a person to tell the praises of Hashem, which have no end, let alone add to them? Rather, the meaning of the pasuk is this: when he always waits in hope for Hashem, he adds to all the praises with which a person can praise Hashem. And David made this clear in another place, and said that hope and expectation for Hashem are like praise in the choicest of places, and like the choicest of the offerings, which is the offering that does not come for a sin, but as a vow or a freewill gift. He said, “To You silence is praise, G-d, in Tziyon, and to You a vow will be paid” (Tehillim 65:2). And it seems to me that dumiyah [silence] is a term of hope, as in “Wait [domu] until we come to you” (Shmuel I 14:9), which means “hope”; and so “We have waited [diminu], G-d, for Your kindness” (Tehillim 48:10), which means “we have hoped.” And the meaning of the pasuk will be this: the dumiyah, which is hope and expectation for You, G-d, is like praise in Tziyon, which is the choicest of places; and it is also as though a vow were paid to You, which is the choicest of the offerings, since it does not come for a sin. And because of hope, You hear prayer; for the prayer that comes from hope in Him is the most choice. And because You hear prayer, “to You all flesh will come” (Tehillim 65:3) to pray. And because of prayer that comes from hope, “matters of sin have overwhelmed me” (Tehillim 65:4), and even the transgressions, which are the rebellions, “You will atone for them” (Tehillim 65:4). This is because of the greatness of hope, as was explained above. And even though our Rabbis explained dumiyah as a term of silence, as they said, “The best remedy of all is silence, as it says, ‘To You silence is praise’” (Megillah 18a), by the connection of the pesukim it seems more that it is a term of hope.