John 15:8

15:8 My Father is honored ¹  by this, that ²  you bear ³  much fruit and show that you are ⁴  my disciples.

Proverbs 11:30

11:30 The fruit of the righteous is like ⁵  a tree producing life, ⁶ 

and the one who wins souls ⁷  is wise. ⁸ 

Isaiah 27:6

27:6 The time is coming when Jacob will take root; ⁹ 

Israel will blossom and grow branches.

The produce ¹⁰  will fill the surface of the world. ¹¹ 

Isaiah 55:10-13

55:10 ¹² The rain and snow fall from the sky

and do not return,

but instead water the earth

and make it produce and yield crops,

and provide seed for the planter and food for those who must eat.

55:11 In the same way, the promise that I make

does not return to me, having accomplished nothing. ¹³ 

No, it is realized as I desire

and is fulfilled as I intend.” ¹⁴ 

55:12 Indeed you will go out with joy;

you will be led along in peace;

the mountains and hills will give a joyful shout before you,

and all the trees in the field will clap their hands.

55:13 Evergreens will grow in place of thorn bushes,

firs will grow in place of nettles;

they will be a monument to the Lord, ¹⁵ 

a permanent reminder that will remain. ¹⁶ 

Micah 5:7

5:7 Those survivors from ¹⁷  Jacob will live ¹⁸ 

in the midst of many nations. ¹⁹ 

They will be like the dew the Lord sends,

like the rain on the grass,

that does not hope for men to come

or wait around for humans to arrive. ²⁰ 

Romans 1:13

1:13 I do not want you to be unaware, ²¹  brothers and sisters, ²²  that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles. ²³ 

Romans 15:16-19

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ²⁴  the gospel of God ²⁵  like a priest, so that the Gentiles may become an acceptable offering, ²⁶  sanctified by the Holy Spirit.

15:17 So I boast ²⁷  in Christ Jesus about the things that pertain to God. 15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ²⁸  of the Gentiles, by word and deed, 15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

Romans 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ²⁹ 

Colossians 3:6-7

3:6 Because of these things the wrath of God is coming on the sons of disobedience. ³⁰  3:7 You also lived your lives ³¹  in this way at one time, when you used to live among them.

Colossians 1:6

1:6 that has come to you. Just as in the entire world this gospel ³²  is bearing fruit and growing, so it has also been bearing fruit and growing ³³  among you from the first day you heard it and understood the grace of God in truth.

James 3:18

3:18 And the fruit that consists of righteousness ³⁴  is planted ³⁵  in peace among ³⁶  those who make peace.

[15:8]  ¹ tn Grk “glorified.”

[15:8]  ² tn The ἵνα (Jina) clause is best taken as substantival in apposition to ἐν τούτῳ (en toutw) at the beginning of the verse. The Father is glorified when the disciples bring forth abundant fruit. Just as Jesus has done the works which he has seen his Father doing (5:19-29) so also will his disciples.

[15:8]  ³ tn Or “yield.”

[15:8]  ⁴ tc Most mss (א A Ψ Ë¹³ 33 Ï) read the future indicative γενήσεσθε (genhsesqe; perhaps best rendered as “[and show that] you will become”), while some early and good witnesses (Ì^66vid B D L Θ 0250 1 565 al) have the aorist subjunctive γένησθε (genhsqe; “[and show that] you are”). The original reading is difficult to determine because the external evidence is fairly evenly divided. On the basis of the external evidence alone the first reading has some credibility because of א and 33, but it is not enough to overthrow the Alexandrian and Western witnesses for the aorist. Some who accept the future indicative see a consecutive (or resultative) sequence between φέρητε (ferhte) in the ἵνα (Jina) clause and γενήσεσθε, so that the disciples’ bearing much fruit results in their becoming disciples. This alleviates the problem of reading a future indicative within a ἵνα clause (a grammatical solecism that is virtually unattested in Attic Greek), although such infrequently occurs in the NT, particularly in the Apocalypse (cf. Gal 2:4; Rev 3:9; 6:4, 11; 8:3; 9:4, 5, 20; 13:12; 14:13; 22:14; even here, however, the Byzantine mss, with א occasionally by their side, almost always change the future indicative to an aorist subjunctive). It seems more likely, however, that the second verb (regardless of whether it is read as aorist or future) is to be understood as coordinate in meaning with the previous verb φέρητε (So M. Zerwick, Biblical Greek §342). Thus the two actions are really one and the same: Bearing fruit and being Jesus’ disciple are not two different actions, but a single action. The first is the outward sign or proof of the second – in bearing fruit the disciples show themselves to be disciples indeed (cf. 15:5). Thus the translation followed here is, “that you bear much fruit and show that you are my disciples.” As far as the textual reading is concerned, it appears somewhat preferable to accept the aorist subjunctive reading (γένησθε) on the basis of better external testimony.

[11:30]  ⁵ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[11:30]  ⁶ tn Heb “tree of life” (so KJV, NAB, NIV, NRSV). The noun חַיִּים (khayyim, “life”) is genitive of product. What the righteous produce (“fruit”) is like a tree of life – a long and healthy life as well as a life-giving influence and provision for others.

[11:30]  ⁷ tc The Leningrad Codex mistakenly vocalized ש (sin or shin) as שׂ (sin) instead of שׁ (shin) in the term נְפָשׂוֹת (nefashot) which is vocalized as נְפָשׁוֹת (nefasot, “souls”) in the other medieval Hebrew mss and early printed editions of the Masoretic Text.

[11:30]  ⁸ tc The MT reads חָכָם (khakham, “wise”) and seems to refer to capturing (לָקַח, laqakh; “to lay hold of; to seize; to capture”) people with influential ideas (e.g., 2 Sam 15:6). An alternate textual tradition reads חָמָס (khamas) “violent” (reflected in the LXX and Syriac) and refers to taking away lives: “but the one who takes away lives (= kills people) is violent” (cf. NAB, NRSV, TEV). The textual variant was caused by orthographic confusion of ס (samek) and כ (kaf), and metathesis of מ (mem) between the 2nd and 3rd consonants. If the parallelism is synonymous, the MT reading fits; if the parallelism is antithetical, the alternate tradition fits. See D. C. Snell, “‘Taking Souls’ in Proverbs 11:30,” VT 33 (1083): 362-65.

[27:6]  ⁹ tc The Hebrew text reads literally, “the coming ones, let Jacob take root.” הַבָּאִים (habba’im, “the coming ones”) should probably be emended to יָמִים בָאִים (yamim va’im, “days [are] coming”) or בְּיָמִים הַבָּאִים (biyamim habba’im, “in the coming days”).

[27:6]  ¹⁰ tn Heb “fruit” (so KJV, NAB, NASB, NIV, NRSV, NLT).

[27:6]  ¹¹ sn This apparently refers to a future population explosion. See 26:18.

[55:10]  ¹³ tn This verse begins in the Hebrew text with כִּי כַּאֲשֶׁר (ki ka’asher, “for, just as”), which is completed by כֵּן (ken, “so, in the same way”) at the beginning of v. 11. For stylistic reasons, this lengthy sentence is divided up into separate sentences in the translation.

[55:11]  ¹⁷ tn Heb “so is the word which goes out from my mouth, it does not return to empty.” “Word” refers here to divine promises, like the ones made just prior to and after this (see vv. 7b, 12-13).

[55:11]  ¹⁸ tn Heb “but it accomplishes what I desire, and succeeds [on the mission] which I send it.”

[55:13]  ²¹ tn Heb “to the Lord for a name.” For שֵׁם (shem) used in the sense of “monument,” see also 56:5, where it stands parallel to יָד (yad).

[55:13]  ²² tn Or, more literally, “a permanent sign that will not be cut off.”

[5:7]  ²⁵ tn Heb “the remnant of” (also in v. 8).

[5:7]  ²⁶ tn Heb “will be.”

[5:7]  ²⁷ tn This could mean “(scattered) among the nations” (cf. CEV, NLT) or “surrounded by many nations” (cf. NRSV).

[5:7]  ²⁸ tn Heb “that does not hope for man, and does not wait for the sons of men.”

[1:13]  ²⁹ sn The expression “I do not want you to be unaware [Grk ignorant]” also occurs in 1 Cor 10:1; 12:1; 1 Thess 4:13. Paul uses the phrase to signal that he is about to say something very important.

[1:13]  ³⁰ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:13]  ³¹ tn Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”

[15:16]  ³³ tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

[15:16]  ³⁴ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[15:16]  ³⁵ tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”

[15:17]  ³⁷ tc ‡ After οὖν (oun), several important Alexandrian and Western mss (B C D F G 81 365 pc) have τήν (thn). The article is lacking in א A Ψ 33 1739 1881 Ï however. Ì⁴⁶ supplies a relative pronoun and has a different reading entirely (“which I have [as a] boast”). Articles were frequently introduced to clarify the meaning of the text. In this instance, since the word modified (καύχησιν, kauchsin) is third declension, a visual oversight (resulting in omission) is less likely. Hence, the shorter reading is probably original. The difference in translation between these first two options is negligible (“I have the boast” or “I have a boast”). NA²⁷ puts the article in brackets, indicating some doubt as to its authenticity.

[15:18]  ⁴¹ tn Grk “unto obedience.”

[15:1]  ⁴⁵ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[3:6]  ⁴⁹ tc The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (epi tou" Juiou" th" apeiqeia", “on the sons of disobedience”) are lacking in Ì⁴⁶ B b sa, but are found in א A C D F G H I Ψ 075 0278 33 1739 1881 Ï lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en |oi") of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and Ì⁴⁶ share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain.

[3:7]  ⁵³ tn Grk “you also walked.” The verb περιπατέω (peripatew) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11).

[1:6]  ⁵⁷ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ⁵⁸ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[3:18]  ⁶¹ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ⁶² tn Grk “is sown.”

[3:18]  ⁶³ tn Or “for,” or possibly “by.”