1 Thessalonians 5:16 — Word Study
N1904πάντοτε χαίρετε·
BSAAlwayspantote [in every circumstance, continually, from the heart] do rejoice;chairō▸ [always, evermore]
| Greek | English | Parsing |
|---|---|---|
| πάντοτε | Always | Adverb |
| χαίρετε· | do rejoice; | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Rejoice at all times. |
| KJV | Rejoice evermore. |
| ASV | Rejoice always; |
| YLT | always rejoice ye; |
| WEB | Always rejoice. |
| BBE | Have joy at all times. |
Where they part company is χαίρετε· — see How Translations Differ.
The verse consists of a single main clause, emphasizing the imperative nature of the command.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbχαίρω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Thessalonians 5:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Exhortations for Christian Livinggenerated
1 Thessalonians 5:16 is part of a series of practical instructions from Paul to the Thessalonian church. He encourages them to maintain joy regardless of their circumstances, emphasizing that this joy should be a continual aspect of their faith. This aligns with other teachings in the New Testament that highlight the importance of joy in the life of a believer, as seen in Philippians 4:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Corinthians 6:10 | sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything. |
| 2 | Philippians 4:4 | Rejoice in the Lord always. I will say it again: Rejoice! |
| 3 | Matthew 5:12 | Rejoice and be glad, because great is your reward in heaven; for in the same way they persecuted the prophets before you. |
| 4 | Luke 10:20 | Nevertheless, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.” |
| 5 | Romans 12:12 | Be joyful in hope, patient in affliction, persistent in prayer. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — πάντοτε, pantotegenerated
The word πάντοτε (i.e., *pantote*) is an adverb meaning 'always' or 'at all times.' It is derived from the components for 'every' and 'when,' indicating a sense of continuity and constancy.
In this context, it emphasizes that joy should not be dependent on external circumstances but should be a persistent state of being for believers.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads Rejoice at all times. This is echoed in the Webster's Bible, which also uses Always rejoice.
The KJV translates it as Rejoice evermore. The differences arise primarily from the choice of adverbial expressions: πάντοτε is rendered as always in many versions, while the BSB opts for at all times.
Sentence Structuregenerated
The verse is straightforward, consisting of a main clause: χαίρετε·, do rejoice. The structure is simple, focusing on the imperative command to rejoice, with the adverb πάντοτε modifying the verb.
This construction emphasizes the continuous nature of the command, indicating that rejoicing is not a one-time action but a habitual practice.
Septuagint Backgroundgenerated
The word χαίρετε (chairō), meaning 'do rejoice,' appears in the Septuagint in a context that emphasizes joy and gladness, particularly in verses where it translates the Hebrew word שָׂמַח (samach), which also conveys the sense of rejoicing and being glad.
This choice of χαίρετε reflects a continuity of the theme of joy found in the Hebrew scriptures, reinforcing the call to rejoice at all times as a consistent biblical principle.
In plain words — the whole versegenerated
1 Thessalonians 5:16 encourages believers to rejoice at all times. This means maintaining a joyful heart regardless of circumstances, reflecting a deep-rooted faith in God.
Frequently Asked Questionsgenerated
To rejoice always means to maintain a positive and joyful attitude in all situations, trusting in God's goodness and presence.
Practicing gratitude, focusing on God's promises, and engaging in worship can help maintain joy even during challenges.
While it may seem challenging, the call to rejoice always is an encouragement to cultivate a mindset of joy that transcends circumstances.
Examples include Paul and Silas singing in prison (Acts 16:25) and Habakkuk expressing joy despite difficult circumstances (Habakkuk 3:17-18).
Reflection Questionsgenerated
- What are some ways I can cultivate joy in my daily life?
- How can I encourage others to rejoice in their circumstances?
- What challenges do I face in maintaining a joyful attitude, and how can I overcome them?
- In what ways can my joy reflect my faith in God?
The early church on this verse — how the Fathers read it
Early church writers reflect on the call to rejoice always, using this verse to encourage believers in their spiritual journey.
So, too, "Eye for eye, and tooth for tooth," has now grown old, ever since "Let none render evil for evil" grew young.Early Church Fathers on 1 Thessalonians 5 →
For no one is going to turn away from sin and start behaving righteously unless he thinks about what he is doing. Not until he has been straightened out by practicing godly behavior will he actually possess the reward of faith: the crown…Early Church Fathers on 1 Thessalonians 5 →
For such meditation and exercise in godliness, being at all times the habit of the saints, is urgent on us at the present time, when the divine word desires us to keep the feast with them if we are in this disposition.Early Church Fathers on 1 Thessalonians 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Thessalonians 5:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleRejoice evermore. Not in a carnal, but in a spiritual way, with joy in the Holy Ghost; and which arises from a view of pardon by the blood of Christ, of justification by his righteousness, and
Read John Gill on 1 Thessalonians 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryRejoice evermore. In order to "rejoice evermore" we must "pray without ceasing." He who thanks God for all things as happening for the best, will have continuous joy (Theophylact).
Read Robert Jamieson on 1 Thessalonians 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHere the apostle adds more Christian duties, briefly expressed, and set close one to another; and they seem to have a mutual connection, but not so relative to others as those before mentioned, but personal to themselves. He begins with the duty of rejoicing. Joy is an affection of the soul springing from the hope or possession of some suitable good. And it is either natural, which is common to men with beasts, arising from that good that is suitable to their several natures; or spiritual, which is joy wrought by the Spirit, and exercised upon spiritual objects. And this the apostle here means, and is called rejoicing in the Lord, , and joy in the Holy Ghost, ; arising either from what…
Read Matthew Poole on 1 Thessalonians 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments16 Rejoice evermore. Ver. 16. Rejoice evermore] A duty much pressed in both Testaments, but little practised by many of God’ s whinnels, who are ever puling and putting finger in the eye, through one discontent or another. The wicked may not rejoice, Hosea 9:1; the saints must, Psalms 32:11; Psalms 33:1, and that continually, striving to a habitual cheerfulness, which occurs when faith heals the conscience, and grace husheth the affections, and composeth all within: what should ail such a man, not to be perpetually merry?
Read John Trapp on 1 Thessalonians 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Rejoice evermore.—The remaining commands are more simply spiritual, and hardly form part of the same paragraph as 1 Thessalonians 5:12-15, which related to discipline; though from 1 Thessalonians 5:19 et seq. we see that St. Paul was still addressing the Church in its corporate capacity, not only the individual members. The Christian who remains in sadness and depression really breaks a commandment: in some direction or other he mistrusts God—His power, providence, forgiveness. The command is specially good for a persecuted Church like that of Thessalonica (Matthew 5:10-12).
Read Charles John Ellicott on 1 Thessalonians 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Rejoice evermore.] Be always happy; the religion of Christ was intended to remove misery. He that has God for his portion may constantly exult. Four MSS. of good note add εντωκυριω, in the Lord: Rejoice in the Lord evermore.
Read AdamClarke on 1 Thessalonians 5 →CambridgeThe Cambridge Bible for Schools and Colleges16. Rejoice evermore] alway (R. V.)—same as in ch. 1 Thessalonians 1:2. 1 Thessalonians 2:16, &c. This seems a strange injunction for men afflicted like the Thessalonians (see ch. 1 Thessalonians 1:6, 1 Thessalonians 2:14, 1 Thessalonians 3:2-4; 2 Thessalonians 1:4). But the Apostle had learnt, and taught the secret, that in sorrow endured for Christ’s sake there is hidden a new spring of joy. See Romans 5:3-5, “Let us glory in our tribulations;” 2 Corinthians 12:10; and the Beatitude of Christ in Matthew 5:10-12; also 1 Peter 4:12-14.This phrase supplied the key-note of St Paul’s subsequent letter, written from prison, to the Philippians (ch. 1 Thessalonians 4:4-5).
Read Cambridge on 1 Thessalonians 5 →Albert Barnes1798–1870Barnes' Notes on the BibleRejoice evermore - See the notes on Phi 3:1; Phi 4:4.
Read Albert Barnes on 1 Thessalonians 5 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Rejoice at all times.
Always rejoice.
Rejoice at all times.
Always rejoice,
Tyndale line
Rejoice evermore.
Rejoice always;
Rejoice alway;
Rejoice evermore.
Reioyce euermore.
Strictly literal
rejoice always;
always rejoice ye;
always rejoice;
Rejoice always.
From the Latin
Always rejoice.
Simplified
Always be full of joy,
Have joy at all times.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Semper gaudete.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܘܘ ܚܕܝܢ ܒܟܠܙܒܢ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
πάντοτε χαίρετε·
The standard critical text of the New Testament.
πάντοτε χαίρετε·
The previous edition, still widely cited.
πάντοτε χαίρετε·
The Society of Biblical Literature edition, freely licensed.
πάντοτε χαίρετε·
The edition that turned scholarship toward the earliest manuscripts.
πάντοτε χαίρετε·
An independent critical text built from the oldest witnesses then known.
πάντοτε χαίρετε·
A recent critical edition following documentary evidence closely.
πάντοτε χαίρετε·
The reading of the majority of surviving manuscripts.
πάντοτε χαίρετε·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Thessalonians 5:16
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word πάντοτε (i.e., *pantote*) is an adverb meaning 'always' or 'at all times.' It is derived from the components for 'every' and 'when.' The term appears frequently in the New Testament, particularly in the writings of Paul, and is noted for its use in both classical and later Greek literature.
πάντοτε, (πᾶς), adv., (for which the Atticists tell us that the better Grk. writ. used ἑκάστοτε; ef. Sturz, De dial. Maced. et Alex. p. 187 sq.; [W. 26 (25)]), at all times, always, ever: Mt. xxvi. 11; Mk. xiv. 7; Lk. xv. 31; xviii. 1; Jn. vi. 345 vii. 6; viii. 29; xi. 42; xii. 8; xviii. 20
πάντοτε, ‘Sat all times,” ‘‘always,” used by late writers for διαπαντός (cf. Rutherford VP, p. 183 f.), may be illustrated by P Giss I. 174 (a slave to her master—time of Hadrian) (= Chrest. I. 481) εὔχομαι πάντοτε περὶ τῆς ὑγιείας σου, and P Oxy XIV. 17594 (letter to an athlete—ii/a.p.) εὔχομαί σε ὑγιαίνειν [κ]αὶ νικᾶν πάντοτε. See also Sy// 37 (= 5. 814)*7 (Α.Ὁ. 67), where Nero is described as—edoeBav τοὺς θεοὺς ἡμῶν παριστανομένους αὐτῷ πάντοτε ἐπὶ προνοίᾳ καὶ σωτηρίᾳ. For an earlier ex., from time of Augustus, see BGU IV. 11238.
πάντοτε (pantote) — always.
πάντοτε,
adverb always, [NT+4th c.BC+]
πάντοτε
pantote
from 3956 and 3753; every when, i.e. at all times:--alway(-s),
ever(-more).
see GREEK for 3956
see GREEK for 3753
πάντοτε
Adv
always, at all times
πάντοτε πᾶς adv. at all times, always, NTest.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
41 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 41 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
κατάλυσον δὲ ἤδη τὸ φιλόνεικον, ἵνα μὴ πάντοτε πονῇς, ἀλλὰ καὶ τῶν πονηθέντων ἀπόνασθαι δυνηθῇς.
οὐ γὰρ ἀγνοεῖς εἶπεν, ὦ βασιλεῦ, τὴν τοῦ πατρὸς καὶ τὴν τῶν συνόντων αὐτῷ ἀνδρείαν, ὅτι καὶ πολλοὺς πολέμους πεπολέμηκε καὶ πάντοτε κρατῶν τῶν ἐχθρῶν ἀπήλλακται.
ὁ μακρόθυμος καὶ ἀστομάχητος, ὁ πάντοτε γελῶν, τί οὕτω κατηφὴς τῇ ἰδέᾳ καὶ οὐχ ἱλαρός;
ἐρωτῶ σε μεγάλως καὶ παρακαλῶ σε, ὅπως τὸν ἵππον μου ἐπιβλέψῃς ἐπιμελῶς ὡς καὶ πάντοτε ποιεῖς καὶ λίαν μεγάλως σοι εὐχαριστῶ καὶ πάλιν εὐχαριστήσω, εἰδὼς καὶ σύ, ὅτι οὐκ
ἀδελφῷ πλεῖστα χαίρειν. … … μέμφομαί σε … … … … ἀγεωμετρητ … … πάντοτε ἄξιον τοῦ ἐπὶ τῆς … … ἀλλὰ πάντα μωρὰ καὶ μ … … καιρὸν
πιστὸν ἄνθρωπον ἵνα μὴ αὐτὴν ὑβρίσωσιν· ἐὰν ποιῄσεις μοι μικρόν τι, ἀνταποδώσω σοι καὶ πάντοτε ἔχω τὴν ἐξουσίαν σου ὡς ἀδελφόν· γράψον μοι περὶ τῆς σωτηρίας σου· ἄσπασαι Μάξιμον
χαίρω is a Greek verb meaning to rejoice or be glad. It is used in various contexts, including greetings and farewells, as well as expressing joy in response to good news. The New Testament features it in verses like Matthew 2:10 and Philippians 4:10. It can also appear in forms of salutation, such as χαῖρε (hail) and χαίρετε (greetings).
χαίρω
[in LXX for שָׂמַח (Ge 45:16, al.), גִּיל (Pr 2:14, al.), etc.; inf., as greeting (v. infr.), Is 48:22 57:21 שָׁלוֹם), I Mac 10:18, II Mac 1:1 and freq. in these books ;]
to rejoice, be glad: Mk 14:11, Lk 15:5, 32 19:6, 37 22:5 23:8, Jo 4:36 8:56 20:20, Ac 5:41 8:39 11:23 13:48, II Co 6:10 7:7 13:9, Phl 2:17, 28, Col 2:5, I Th 5:16, Read the full entry →
χαίρω; impf. ἔχαιρον; fut. χαρήσομαι (Lk. i. 14; In. xvi. 20, 22; Phil. i. 18, for the earlier form χαιρήσω, cf. [W. 90 (86); B. 68 (60)]; Bétm. Ausf. Spr. ii. 322 sq. ; Matthiae ὃ 255 s.v.; Kiihner $343 s.v.; Kriiger § 40 s.v.; [Veitchs. y.]), once χαρῶ (Rev. xi. 10 Rec., a form occurring nowhere else); 2 aor. [pass. as act.] ἐχάρην cf. συγχαίρω, init.]; fr. Hom. down; Sept. for nov, m1, wi; to rejoice, be glad; a. in the prop. and strict sense: [Mk. xiv. 11]; Lk. xv. δ, [32]; xix. 6, 37; viii. 89; xi. 235 xiii. 48; 2 Co. [vi. 10]; vii. 7; xiii. 9,11 ΘΒ refer this to b. in the sense of farewell]; Phil. ii. 17, 28; Col. ii. 5; 1 Th. v.16; 1 Pet. iv. 18; 5. Jn. 3; opp. to κλαίειν, Ro. xii. 153 1 Co. vii. 30; opp. to κλαίειν x. θρηνεῖν, In. xvi. 20; opp. to λύπην ἔχειν, ib. 22; joined with ἀγαλλιᾶσθαι, Mt. v. 12; Rey. xix. 7; with oxiprav, Lk. vi. 23 ; χαίρειν ἐν κυρίῳ (see ἐν, I. 6 Ὁ. Ὁ.…
Read the full entry →χαίρω, “rejoice”: P Eleph 133 (B.C. 223-222) ἐκομισάμην τὴν παρὰ σοῦ ἐπιστολήν, ἣν ἀναγνοὺς ἐχάρην (οί. Proleg. Ρ. 161) ἐπὶ τῶι με αἰσθέσθαι τὰ κατὰ σέ, P Berol 11662% (time of Claudius) (= Olsson, p. 190) πρὸ μὲν πάντων ἐχάρην μεγάλως λαβών σου [ἐἸπιστολήν, ὅτι ὑγειαίνεις, similarly P Giss I. 21% (time of Trajan), BGU II. 531}: 5 (ii/a.D.), and P Oxy I. 4117 (iii/iv a.D.) ἐπὶ τούτῳ σφόδρα χαίρω. It should be noted that in Phil 31, 44, RV marg. renders χαίρετε by ‘‘farewell.”’ Lightfoot (Comm. ad //.) combines the two meanings “‘ farewell” and “‘ rejoice,” but the latter is generally preferred by the commentators. The verb is very common in the opening address of letters, asin Ac 1578, 253. cf. Jas 17, e.g. ἘΣ Eleph 10” (B.c. 223— 222) Evdppovios Μίλωνι χαίρειν (for imper. inf. see Proleg. p- 179f.), P Oxy II. 2925 (c. A.D. 25) Θέων Τυράννωι τῶι τιμιωτάτωι πλεῖστα χαίρειν, P Ryl 11.…
Read the full entry →χαίρω (chairō) — to rejoice.
χαίρω,
[Refs 8th c.BC+]; 3rd.pers. plural imperative χαιρόντων [Refs 5th c.BC+]: imperfect, Epic dialect χαῖρον [Refs 8th c.BC+], Ionic dialect χαίρεσκον [Refs]: future χαιρήσω [Refs 5th c.BC+]; Epic dialect reduplicate infinitive κεχᾰρησέμεν [Refs 8th c.BC+]; later χᾰρῶ variant in [NT]: aorist ἐχαίρησα [Refs 1st c.AD+]: perfect κεχάρηκα [Refs 5th c.BC+], participle -ηκώς[Refs 8th c.BC+] —middle (in same sense), χαίρομαι, noted as a barbarism in [Refs 5th c.BC+]future χᾰρήσομαι Ps.-[Refs 2nd c.BC+]; Doric dialect χαρησοῦμαι [LXX+4th c.BC+]; Epic dialect κεχᾰρήσομαι [Refs 8th c.BC+]: aorist 1 participle χαιρησάμενος [Refs 2nd c.AD+]: Epic dialect aorist 1 χήρατο [Refs 8th c.BC+]; participle χηράμενος [Refs 1st c.AD+]: Epic dialect reduplicate aorist 2, 3rd.pers. plural κεχάροντο [Refs 8th c.BC+]; optative 3rd.pers. singular and plural κεχάροιτο…
Read the full entry →χαίρω
chairo
a primary verb; to be "cheer"ful, i.e. calmly happy or well-off;
impersonally, especially as salutation (on meeting or parting), be
well:--farewell, be glad, God speed, greeting, hall, joy(- fully),
rejoice.
χαίρω
v.
I rejoice, am glad
χαίρω chairō 74x
to rejoice, be glad, be joyful, be full of joy, Mt. 2:10; 5:12; 18:13; Mk. 14:11; Rom. 12:12; 2 Cor. 2:3; a term of salutation, Hail! Mt. 26:49; λέγω χαίρειν, to greet, 2 Jn. 10:11; an epistolary forth, Health! Acts 15:23
χαίρω Root ΧΑΡ to rejoice, be glad, be delighted Hom., etc.; χ. θυμῶι or ἐν θυμῶι, χ. φρεσὶν ἧισι id. Hom.:—c. dat. rei, to rejoice at, be delighted with, take delight in a thing, id. Hom., etc.; so, χαίρειν ἐπί τινι Soph., Xen.:— c. part., χαίρω τὸν μῦθον ἀκούσας I rejoice at having heard, Il.; χαίρεις ὁρῶν Eur.; χαίρω φειδόμενος Ar.;— with part. pres. χαίρω sometimes takes the sense of φιλέω, to be wont to do, χαίρουσι χρεώμενοι Hdt., etc.
with negat., οὐ χαιρήσεις thou wilt or shalt not rejoice, i. e. thou shalt not go unpunished, shalt repent it, Ar.; so in Hom., οὐδέ τιν᾽ οἴω Τρώων χαιρήσειν Il.; so with an interrog., σὺ χαιρήσειν νομίζεις; Plut.: v. inf. IV. 2
Read the full entry →Verb-PAM-2P — Verb · present · active · imperative · second person · pluralpresent active imperative — an action in progress.
V-PAM-2P Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Plural
74 occurrences in the New Testament, rendered 29 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 74 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 33 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
χαίρει γὰρ τὰ μέν τινα τεναγώδει καὶ οὐ πάνυ βαθείᾳ θαλάττῃ, τὰ δ’ ὑποδρόμοις καὶ λιμέσι μήτ’ ἐπὶ γῆν ἀνέρπειν μήτε πόρρω γῆς ἐπινήχεσθαι δυνάμενα, τὰ δὲ κατὰ μέσον καὶ βαθὺ πέλαγος διαιτώμενα τὰς προκεχυμένας ἄκρας ἢ νήσους ἢ πέτρας ἐκτρέπεται·
ἦσαν δέ τινες, οἳ πόθῳ τῆς ἱστορίας ἐπʼ αὐτήν με προύτρεπον, καὶ μάλιστα δὴ πάντων Ἐπαφρόδιτος ἀνὴρ ἅπασαν μὲν ἰδέαν παιδείας ἠγαπηκώς, διαφερόντως δὲ χαίρων ἐμπειρίαις πραγμάτων, ἅτε δὴ μεγάλοις μὲν αὐτὸς ὁμιλήσας πράγμασι καὶ τύχαις πολυτρόποις,…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
Ποήρει Νεχούτου καὶ … ως καὶ Πετααρσεμθεῖ … … … η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς
r Πλάτων Νεχθύρει χαίρειν. ἐξωρμήκαμεν ἐκ Λάτων πόλεως ἀντιληψόμενοι τῶν ἐνεστηκότων κατὰ τὸ συμφέρον τοῖς πράγμασι καὶ γεγραφότες
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