SIL exegetical summaries offer

First, as so far no-one has linked it: we are talking about http://www.logos.com/product/4294/exegetical-summaries-series . The series is incomplete, btw.

Second: I very much like the point that you can buy them as single resources as well - thus one may buy them one-at-a time (but the newsletter offer seems to be really good)

Third: I don't know the series, but it seems these are meta-commentaries, i.e. compiled from existing commentary entries

if you already have the UBS Handbook volumes, how would this series add to it? More technical?

I can't compare to UBS, but from what Logos and Amazon tell, it seems to be Yet Another Commentary, whereas this series is something different. I advise looking at the screenshot posted here or at the Look-Into pages in Amazon. Maybe the backcover gives even more hints (curiously not reflected in the Logos description)

What attracts me is that it summarises the various conclusions scholars have reached, and in which commentaries, so you can then go direct to the commentary concerned if you want more detail.  And it seems to go more thoroughly into the text, word by word, phrase by phrase than even the UBS, which is normally the first commentary I consult.

I note that the set is not complete, but it works out just over $10 a volume with the Newswire offer.  They look like about $40 a volume in Amazon...

As I story the Bible, it's particularly important for me to know what I think the text means before paraphrasing it not only into a foreign language, but also into terms that make sense to my neighbours.  UBS is invauable here, e.g. for principles of translation.  But sometimes even their commentaries leave me not understanding what the text means.  e.g. What did Jesus mean when he said to Zacchaeus:  Salvation has come to this house today.  I think the SIL summaries would summarise the different theories and in which commentaries they can be found.

Yes, just having upgraded to Platinum, mainly for extra commentaries, I fear I'm about to splurge again.  Fortunately my bank account can stand it!

Thanks for this helpful thread. I'm considering purchasing these volumes. Would someone mind posting another screenshot, perhaps of 1 Cor 14? I'm interested in whether the summaries are purely lexical/syntactical/grammatical, or whether there is any theological summarising going on.

Here you go.

14:1 Pursuea love,
    LEXICON—a. pres. act. impera. of διώκω (LN 15.158, 68.66) (BAGD 4.b. p. 201): ‘to pursue’ [BAGD, LN (15.158), Lns, NIGTC, NTC; ISV, NET, NRSV], ‘to aim at’ [Herm], ‘to pursue as one’s aim’ [HNTC], ‘to strive for’ [AB, BAGD, LN (68.66); TEV], ‘to seek eagerly after’ [NAB], ‘to follow after’ [KJV], ‘to follow the way of’ [NIV], ‘to make (something one’s) aim’ [NJB, REB], ‘to make (something one’s) chief aim’ [TNT], ‘to seek after, to aspire to’ [BAGD]. This clause is translated ‘love should be your guide’ [CEV], ‘let love be your highest goal’ [NLT]. The present imperative indicates a continuative action [NIC2]: keep on pursuing love. Paul means by this command that love is to be the proper context in which the gifts are to function [NIC2]. By this command he means that love is to be the motivation for the spiritual gifts [MNTC].
 QUESTION—What is the function of this verse?
  It resumes Paul’s argument from 12:31 [NIC2, NTC]: Set your hearts on the greater gifts. And yet I show you a more excellent way, it is to pursue love.… It summarizes the two previous chapters and refers back to 12:31 [ICC]. In 12:31 Paul spoke of setting one’s heart on the greater gifts. Here Paul specifies which gifts he had in mind [NIC2].

DISCOURSE UNIT: 14:1b–33a [AB]. The topic is the superiority of prophecy over speaking in tongues.

DISCOURSE UNIT: 14:1b–5 [AB]. The topic is prophecy, tongues, and building up.

but/anda set-your-hearts-onb spiritual-gifts.c
    LEXICON—a. δέ (See this word at 11:2): ‘but’ [HNTC, NIGTC], ‘but also’ [NLT], ‘but … too’ [NJB], ‘yet’ [Lns; TNT], ‘and’ [ISV, KJV, NET, NIV, NRSV], ‘then’ [REB], not explicit [AB, Herm, ICC, NTC; CEV, NAB, TEV].
    b.      pres. act. impera. of ζηλόω (LN 25.46): ‘to set (one’s) heart on’ [NAB, TEV], ‘to strive for’ [Herm, HNTC; NRSV, TNT], ‘to strive eagerly for’ [NTC], ‘to strive zealously for’ [Lns], ‘to strive to make one’s own’ [ICC], ‘to desire’ [ISV, KJV, NLT], ‘to be zealous for’ [AB], ‘to be eager for’ [NIGTC; NET, NJB, REB], ‘to be eager to have’ [CEV], ‘to desire eagerly’ [NIV], ‘to have a deep concern for, to be devoted to’ [LN (25.46)]. The present imperative indicates a continuative aspect [NTC]: keep on setting your heart on. See this word also at 12:31.
    c.      πνευματικός (See this word at 12:1 and 10:3): ‘spiritual gift’ [AB, Herm, HNTC, Lns, NTC; all versions except CEV, NLT, REB], ‘gift of the Spirit’ [ICC, NIGTC; REB], ‘a gift that comes from the Holy Spirit’ [CEV], ‘a special ability the Spirit gives’ [NLT]. Πνευματικός probably refers to here to ‘utterances inspired by the Spirit’. In 12:31 Paul used the term χαρίσματα ‘spiritual gifts’. Here in chapter 14 there will be emphasis on the Spirit’s activity in worship so he uses the word πνευματικός indicating ‘the things of the Spirit’ [NIC2]. With this term there may be more emphasis on ‘spiritual’ than on ‘gifts’ [NTC].
 QUESTION—What relationship is indicated by δέ ‘but/and’?
    1.      It indicates a contrastive relationship [Alf, Ed, HNTC, Ho, Lns, My, NIGTC, TH; NET, NJB, NLT]: pursue love, but set your heart on spiritual gifts. Paul had said, “Pursue love.” He means pursue love, but it does not replace the gifts. Rather, they should be desired as well [Ed]. They should pursue love, but at the same time they should desire spiritual gifts [Ho].
    2.      It indicates a conjoining relationship [ISV, KJV, NET, NIV, NRSV]: pursue love, and set your heart on spiritual gifts.

but rathera thatb you-may-prophesy.c
    LEXICON—a. μᾶλλον (LN 78.28) (BAGD 3.d. p. 489): ‘rather’ [BAGD, Lns; KJV], ‘especially’ [AB, Herm, HNTC, ICC, NTC; all versions except NAB, REB], ‘above all’ [NAB, REB], ‘more’ [Alf, BAGD, LN], ‘chiefly’ [Alf], ‘most particularly’ [NIGTC], ‘even more, to a greater degree’ [LN]. Μᾶλλον here it carries the meaning of ‘instead’ [BAGD]. It indicates that Paul will specify what he especially chooses for them to desire among the spiritual gifts [NIC2]. See this word also at 12:22.
    b.      ἵνα (LN 89.59, 90.22) (BAGD II.1.a.α. p. 377): ‘that’ [AB, BAGD, Herm, HNTC, LN (90.22), Lns, NIGTC, NTC; KJV, NET, NRSV], ‘to’ [ICC], ‘in order that, so that, for the purpose that’ [LN (89.59)], not explicit [all other versions].
    c.      pres. act. subj. of προφητεύω (See this word at 11:4): ‘to prophesy’ [AB, HNTC, Lns, NIGTC, NTC; KJV, NET, NRSV], ‘to be inspired to preach’ [ICC]. This verb is also translated as a participle or noun phrase: ‘prophesying’ [Herm; NJB], ‘prophecy’ [REB], ‘the gift of prophecy’ [CEV, NAB, NIV, NLT], ‘the ability to prophesy’ [ISV], ‘the gift of proclaiming God’s message’ [TEV], ‘the gift of speaking God’s message’ [TNT]. The present imperative indicates a continuative aspect [NTC, Rb]: that you may continue to prophesy. Προφητεύω does not mean preaching a carefully prepared sermon but expressing a message directly inspired by God [NTC, TNTC]. Prophecy includes preaching and teaching [NIGTC].
 QUESTION—What relationship is indicated by ἵνα ‘that/in order that’?
    1.      It indicates what they are to desire [Ed, ICC, Lns, NIC, NIC2, NIGTC, NTC]: earnestly desire spiritual gifts, but rather desire that you may prophesy. The ἵνα ‘that’ depends on ζηλοῦτε ‘earnestly desire’ [Ed, NIC]. The ἵνα explains more specifically what Paul meant by desiring spiritual gifts [NIC2]: earnestly desire spiritual gifts, that is, that you may prophesy.
    2.      It indicates purpose [Alf, EGT, Gdt, My]: earnestly desire spiritual gifts in order that you may prophesy.
 QUESTION—What is the significance of the plural form of the verb προφητεύητε ‘you (plural) may prophesy’?
  It indicates that the desire of the whole church should be that the gift of prophecy be used in their meetings, not that each individual should desire to personally have the gift of prophecy [Lns, MNTC]. They may all eagerly desire the gift of prophesy, but, being a gift, only those to whom it is given will be able to prophesy [ICC, NTC]. ‘Pursue love’ is directed to the entire congregation while ‘set your hearts’ is directed to those who have spiritual gifts [NIC]. Each one should want to pursue love, to have spiritual gifts, and especially to prophesy [HNTC].

14:2 For the-(one) speaking in-(a)-tonguea speaks not to-menb but to-God;
    LEXICON—a. γλῶσσα (LN 33.3): ‘tongue’ [AB, Herm, HNTC, ICC, LN, Lns, NIGTC, NTC; all versions except CEV, KJV, TEV], ‘languages that others don’t know’ [CEV], ‘unknown tongue’ [KJV], ‘strange tongue’ [TEV]. See this word at 12:10.
    b.      ἄνθρωπος (See this word at 13:1): ‘man’ [Herm, HNTC, ICC, Lns; KJV, NAB, NIV, TNT], ‘human being’ [NIGTC], ‘people’ [AB; ISV, NET, NLT], ‘other people’ [NJB, NRSV], ‘others’ [TEV], ‘someone else’ [CEV], ‘men and women’ [NTC; REB].
 QUESTION—What relationship is indicated by γάρ ‘for’?
  It indicates the grounds for the advice to desire prophesy [EGT, My, NIC]: desire that you may prophesy since no one understands what is said when you speak in a tongue.
 QUESTION—What does ὁ λαλῶν γλώσσῃ οὐκ ἀνθρώποις λαλεῖ ἀλλὰ θεῷ ‘he who speaks in a tongue speaks not to men but to God’ mean?
    1.      When this refers to a human foreign language.
          It means that he speaks in a foreign language that is unknown to the people present but is known to God [Ho, Lns].
    2.      When this refers to a non-human heavenly language.
          It means that he speaks to God in this heavenly language that only God can understand [HNTC]. This language is given by the Holy Spirit and is not addressed to men [NIC]. Paul understands this term to mean a language of prayer and praise to God [NIC2]. It is private worship of God [NTC]. This language was used to commune with God and was partly addressed to God, partly to oneself [ICC]. What is spoken is between the speaker and God and is not understood by others [Gdt].
    3.      When this refers to a pseudo speaking in tongues.
          A better translation for θεῷ ‘to God’ is ‘to a god’ since there is no article. The carnal Christians in Corinth were not exercising the true gift of tongues, but a kind of tongues (ecstatic utterances) that was a left-over from their pagan past. Their concern was for excitement and self-gratification rather than building up others. The singular use of γλῶσσα refers to the counterfeited gift of tongues both here and in 14:4. The true gift of speaking in human languages is referred to by the plural form (14:5, 6, 18, 22, 23, 39) and one instance in the singular (14:27) where a single man speaks in a genuine language [MNTC].

for no-one understandsa (him), but he-speaks mysteriesb in-(the)-Spirit/ spirit;c
    LEXICON—a. ἀκούω (LN 32.1) (BAGD 7. p. 32): ‘to understand’ [BAGD, Herm, LN, Lns, NIGTC, NTC; all versions except CEV], ‘to be able to understand’ [HNTC, ICC], ‘to know what (one) means’ [CEV], ‘to comprehend’ [LN], ‘to hear’ [AB, BAGD]. Ἀκούω here means ‘to hear and understand’ [NIC2].
    b.      μυστήριον (See this word at 13:2): ‘mystery’ [AB, Herm, HNTC, Lns, NIGTC, NTC; CEV, KJV, NAB, NET, NIV, NRSV], ‘divine mystery’ [REB], ‘secret’ [ISV, TNT], ‘mystic secrets’ [ICC], ‘secret truth’ [TEV]. This noun is also translated as a clause: ‘and the meaning is hidden’ [NJB], ‘it will all be mysterious’ [NLT].
    c.      πνεῦμα (LN 12.18, 26.9) (BAGD 6.e. p. 677): ‘Spirit’ [BAGD, Herm, HNTC, LN (12.18), NIGTC, NTC; CEV, ISV, NAB, NET, NJB, NRSV, REB], ‘the power of the Spirit’ [NLT, TEV], ‘Spirit of God, Holy Spirit’ [LN (12.18)], ‘spirit’ [AB, LN (26.9), Lns; KJV, NIV], ‘inner being’ [LN (26.9)]. The word πνεύματι ‘in spirit’ is translated ‘by inspiration’ [TNT], ‘one who is in a state of rapture’ [ICC].
 QUESTION—What does οὐδεὶς ἀκούει ‘no one understands him’ mean?
    1.      When γλῶσσα refers to a human foreign language.
          He does not mean that no one could understand the language, but only that no one present could understand it [Ho, Lns]. ‘No one’ here means ‘no one who does not have the gift of interpretation’, that is, no one who is not conversant with that particular foreign language [Lns].
    2.      When γλῶσσα refers to a non-human heavenly language.
          It means that such a language is not understandable either to speaker or hearer [NIC2].
    3.      When γλῶσσα refers to a pseudo speaking in tongues.
          The utterance is unintelligible gibberish [MNTC].
 QUESTION—What relationship is indicated by δέ ‘but’?
    1.      It indicates a contrastive relationship [Ed, EGT, Gdt, Lns, NTC; CEV, KJV, NLT]: no one understands him, but in the Spirit he speaks mysteries. The contrast indicates that even though no one understands him yet he does speak things that are of value [EGT].
    2.      It indicates a reason relationship [ICC; ISV, NAB, NRSV, REB]: no one understands him, because in the Spirit he speaks mysteries.
 QUESTION—What is meant by πνεύματι λαλεῖ μυστήρια ‘he speaks mysteries in the Spirit/spirit’?
    1.      It refers to the Holy Spirit who speaks mysteries [BAGD, HNTC, Ho, NCBC, NIC2, NIGTC, NTC, TG, TH; NAB, NRSV, TEV].
     1.1      When this refers to human foreign languages.
           The Holy Spirit guides the person to speak mysteries or divine truth. Though spoken through a foreign language which is not understood, still the language has meaning [Ho].
     1.2      When this refers to non-human heavenly languages.
           This indicates communing with God in a heavenly language by the enabling of the Holy Spirit. Since the speaker is addressing only God, Paul thinks of these mysteries as prayer and praise [NIC2]. God enables people to speak unintelligible mysteries by the Holy Spirit (see 2:6–16 and 1 Peter 1:10–12) [NTC]. The speech may be called mysteries simply because it is unintelligible [TG].
    2.      It refers to the person’s own spirit which speaks mysteries [Alf, Ed, EGT, Gdt, Lns, MNTC, My, NIC, TNTC, Vn; KJV, NIV, NJB].
     2.1      When this refers to human foreign languages.
           The Holy Spirit inspires a person’s spirit and gives him/her words to speak which he/she may or may not understand. This happens without conscious thought on the part of the speaker [Lns].
     2.2      When this refers to non-human heavenly languages.
           The Holy Spirit works directly with a person’s spirit enabling him/her to speak without understanding. What he/she speaks is not understood and so is mysterious [NIC]. It refers to a state of rapture in which the person speaks mysteries [ICC]. The speaker’s spirit is lifted up in ecstasy [Gdt].
     2.3      When this refers to a pseudo speaking in tongues.
           The Corinthians were speaking mysteries, as people did in pagan religions in which the mysteries were secret truths that only the initiated were allowed to know. This was done in (locative sense) the person’s own spirit [MNTC].

14:3 Buta the-(one) prophesyingb speaks upbuildingc and encouragementd and comforte to men.
    LEXICON—a. δέ (See this word at 11:2): ‘but’ [AB, HNTC, Lns, NTC; CEV, ISV, NET, NIV, NLT, TEV, TNT], ‘on the other hand’ [KJV, NAB, NJB, NRSV, REB], ‘however’ [Herm, NIGTC], ‘it is otherwise with’ [ICC].
    b.      pres. act. participle of προφητεύω (See this word at 11:4): ‘to prophesy’ [AB, HNTC, Lns, NIGTC, NTC; all versions except NAB, TEV, TNT], ‘to speak God’s message’ [TNT], ‘to proclaim God’s message’ [TEV], ‘to be inspired to preach’ [ICC]. This participle is translated as a noun: ‘prophet’ [NAB]. It is implied that he prophesies to people in their own language so they could easily understand [Lns].
    c.      οἰκοδομή (LN 74.15) (BAGD 1.b.α. p. 559): ‘upbuilding’ [BAGD; ISV, NAB, NRSV], ‘edification’ [BAGD, Herm, HNTC, Lns; KJV], ‘strengthening’ [NET, NIV], ‘words which build up’ [TNT], ‘words that edify’ [BAGD], ‘words of hope to quicken’ [ICC], ‘constructive message’ [AB]. This noun is also translated as a verb: ‘to build’ [REB], ‘to build up’ [LN, NIGTC; NJB], ‘to strengthen, to make more able’ [LN], ‘to give help’ [TEV], ‘to help (someone) grow in the Lord’ [NLT], ‘to be helped’ [CEV]. Οἰκοδομή indicates the process of increasing the potential of someone [LN]. It is used here to refer to the building up of a person’s spiritual life [ICC, NIC]. It refers to making a person’s faith and spiritual life strong [Lns]. It refers to growth both in a person’s individual life as well as in the body of the church [NIC2]. See the verbal form of this word at 10:23 and 14:4.
    d.      παράκλησις (LN 25.150) (BAGD 1. p. 618): ‘encouragement’ [BAGD, LN; ISV, NAB, NET, NIV, NRSV], ‘exhortation’ [BAGD, Herm, HNTC; KJV], ‘admonition’ [Lns], ‘words which encourage’ [TNT], ‘words of exhortation’ [BAGD], ‘words of love to hearten’ [ICC], ‘encouraging message’ [AB]. This noun is also translated as a verb: ‘to encourage’ [NIGTC; NLT], ‘to give encouragement’ [NJB, TEV], ‘to be encouraged’ [CEV], ‘to stimulate’ [REB].
    e.      παραμυθία (LN 25.154) (BAGD p. 620): ‘comfort’ [BAGD, HNTC; ISV, KJV, NIV], ‘consolation’ [BAGD, LN, Lns; NAB, NET, NRSV], ‘encouragement’ [BAGD, Herm, LN], ‘words which comfort’ [TNT], ‘words of love to console’ [ICC], ‘consoling message’ [AB]. This noun is also translated as a verb: ‘to console’ [LN], ‘to comfort’ [NLT], ‘to give comfort’ [TEV], ‘to bring comfort’ [NIGTC], ‘to encourage’ [REB], ‘to give reassurance’ [NJB], ‘to be made to feel better’ [CEV].
 QUESTION—Are these three separate terms here?
    1.      The three terms are separate terms [EGT, Gdt, ICC, Lns, MNTC, NIGTC]: upbuilding, encouragement, and comfort.
    2. The first term is a general term and the next two are specifics of it [Alf, Herm, Ho, My]: upbuilding, that is, encouragement and comfort. The person prophesying builds people up either by encouraging or comforting them [Ho].
 QUESTION—What is the difference between παράκλησις ‘encouragement’ and παραμυθία ‘comfort’?
  The two words are nearly synonymous in meaning [Herm, NIC]. Παράκλησις has the meaning of ‘encouragement’ or ‘exhortation’ while παραμυθία has the sense of ‘comfort’ or ‘consolation’ [ICC]. Παράκλησις means to help and support the church while παραμυθία means to promote a good spirit in the Christian assembly [TH]. Since παραμυθία has the meaning of ‘comfort’ here, it is best to give the meaning of ‘exhortation’ to παράκλησις [Ho, NIC]. Παράκλησις refers to ‘admonition’ of any kind while παραμυθία refers to enabling a Christian to face persecution and hardship and to hold out cheerfully to the end [Lns]. Παράκλησις refers to persuasion and urging a course of action while παραμυθία refers to sympathy [Ed].


Trail, R. (2008). An Exegetical Summary of 1 Corinthians 10-16 (2nd ed.) (191–197). Dallas, TX: SIL International.