φίλημα

From the study of 1 Peter 5:14

Range of meaning

A kiss. In the ancient Mediterranean it could be a family greeting, a mark of respect, a gesture between friends or associates, or an erotic act, and the setting decided which. The New Testament has it for hospitality (Luke 7:45), for betrayal (Luke 22:48), and for the community greeting (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26).

Against the English

English versions consistently say "kiss," which is correct. The trouble is what modern readers picture, since many today reserve a kiss for romance or close family. Some paraphrases of this verse or its parallels replace the gesture with a general phrase or a handshake, which keeps the warmth but loses the physical act and its family associations.

How it drifted

Changing social customs, not a change in the Greek. In many modern Western cultures kissing is no longer a public greeting among unrelated adults.

Used elsewhere in the period

The Hebrew Bible's kisses are mostly between relatives (Genesis 33:4; 45:15; Ruth 1:9). Herodotus 1.134 shows how a kiss could track social rank among Persians. Suetonius (Tiberius 34) says Tiberius banned the daily kissing custom by edict, which shows how common it was in Rome. Joseph and Aseneth 8 shows Jewish concern over whom one may kiss. In later Christian writing, Justin Martyr (First Apology 65, mid-second century) places the kiss after the prayers and before the shared meal, and Tertullian (On Prayer 18) calls it the "kiss of peace." Athenagoras (Plea 32) warns against misuse, and the Apostolic Tradition (chapter 18) keeps men and women apart for it.

From the study of Luke 22:48

Range of meaning

A kiss. It comes from the verb phileō, 'to treat as one's own, to love as a friend, to kiss', and is related to philos, 'friend'. In the biblical world a kiss was a greeting between relatives and close friends. It also showed honor or respect, and it sealed a reconciliation.

Against the English

English 'kiss' is accurate. Modern Western readers may not know that a kiss between men was an ordinary public greeting of family, friendship or respect, with nothing romantic about it. What the English cannot show is the family link between philēma (kiss) and philos (friend). The friendship is built into the word.

Used elsewhere in the period

In the Old Testament, kisses mark family reunion and reconciliation (Genesis 33:4; 45:15). In Luke, the father kisses the returning son (15:20). Jesus rebukes Simon the Pharisee because 'you gave me no kiss' (7:45), so a kiss was the expected courtesy of a host to an honored guest. The treacherous kiss was also known. Joab takes Amasa by the beard 'to kiss him' and then stabs him (2 Samuel 20:9–10). Proverbs 27:6 contrasts the faithful wounds of a friend with the deceitful kisses of an enemy. Later rabbinic stories show disciples kissing their teacher as a sign of respect, though these are later than the Gospels. Early Christians greeted one another with a 'holy kiss' (Romans 16:16; 1 Peter 5:14, 'kiss of love').

From the study of Romans 16:16

Range of meaning

A kiss, from φιλέω, "to treat as one's own, show affection, kiss." In the ancient Mediterranean, kisses were exchanged mainly between relatives and intimates, at reunions and farewells, as signs of welcome and reconciliation. In some places they also expressed social standing between patrons, clients and acquaintances.

Against the English

English "kiss" is accurate but in modern Western culture mainly suggests romance or parent-and-child affection. In Paul's world it was first of all the gesture of family and close bonds.

How it drifted

The word has not changed, but the culture has. Among adults outside the family, the kiss has largely dropped out of Western greeting, so modern readers hear something more intimate or embarrassing than the first hearers did.

Used elsewhere in the period

In the Hebrew Bible and the Greek Old Testament (the Septuagint), kisses mark kinship and reunion: Jacob and Rachel (Gen 29:11), Esau and Jacob (Gen 33:4), Joseph and his brothers (Gen 45:15). In the NT: the father kissing the returning son (Luke 15:20), the host's welcome kiss that Simon left out (Luke 7:45), Judas's kiss (Luke 22:48). Herodotus 1.134 describes Persians kissing according to rank. In Rome the social kiss was so common that Martial complained of crowds of kissers (Epigrams 11.98; 12.59), and Suetonius says Tiberius banned daily kisses by edict (Tiberius 34). The same "holy kiss" command appears at 1 Cor 16:20, 2 Cor 13:12 and 1 Thess 5:26; 1 Pet 5:14 calls it "a kiss of love." By the mid-2nd century Justin Martyr (1 Apology 65) describes Christians kissing one another after the prayers, before the Eucharist.