What is the meaning of the word love in greek

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Ancient Greek philosophy differentiates main conceptual forms and distinct words for the Modern English word love: agápē, érōs, philía, philautía, storgē, and xenía.

List of concepts[edit]

Though there are more Greek words for love, variants and possibly subcategories, a general summary considering these Ancient Greek concepts is as follows:

• Agápe (ἀγάπη, agápē^[1]) means «love: esp. brotherly love, charity; the love of God for person and of person for God».^[2] Agape is used in ancient texts to denote feelings for one’s children and the feelings for a spouse, and it was also used to refer to a love feast.^[3] Agape is used by Christians to express the unconditional love of God for His children.^{[4][non-primary source needed]} This type of love was further explained by Thomas Aquinas as «to will the good of another».^[5]
• Éros (ἔρως, érōs) means «love, mostly of the sexual passion».^[6] The Modern Greek word «erotas» means «intimate love». Plato refined his own definition: Although eros is initially felt for a person, with contemplation it becomes an appreciation of the beauty within that person, or even becomes appreciation of beauty itself. Plato does not talk of physical attraction as a necessary part of love, hence the use of the word platonic to mean «without physical attraction». In the Symposium, an ancient work on the subject, Plato has Socrates argue that eros helps the soul recall knowledge of beauty and hehe

contributes to an understanding of spiritual truth, the ideal form of youthful beauty that leads us humans to feel erotic desire – thus suggesting that even that sensually based love aspires to the non-corporeal, spiritual plane of existence; that is, finding its truth, just like finding any truth, leads to transcendence.[7] Lovers and philosophers are all inspired to seek truth through the means of eros.

• Philia (φιλία, philía) means «affectionate regard, friendship», usually «between equals».^[8] It is a dispassionate virtuous love, a concept developed by Aristotle.^[9] In his best-known work on ethics, Nicomachean Ethics, philia is expressed variously as loyalty to friends (specifically, «brotherly love»), family, and community, and requires virtue, equality, and familiarity. Furthermore, in the same text philos is also the root of philautia denoting self-love and arising from it, a general type of love, used for love between family, between friends, a desire or enjoyment of an activity, as well as between lovers.
• Storge (στοργή, storgē) means «love, affection» and «especially of parents and children».^[10] It is the common or natural empathy, like that felt by parents for offspring.^[11] Rarely used in ancient works, and then almost exclusively as a descriptor of relationships within the family. It is also known to express mere acceptance or putting up with situations, as in «loving» the tyrant. This is also used when referencing the love for one’s country or a favorite sports team.
• Philautia (φιλαυτία, philautía) means «self-love». To love oneself or «regard for one’s own happiness or advantage»^{[12][full citation needed]} has been conceptualized both as a basic human necessity^[13] and as a moral flaw, akin to vanity and selfishness,^[14] synonymous with amour-propre or egotism. The Greeks further divided this love into positive and negative: one, the unhealthy version, is the self-obsessed love, and the other is the concept of self-compassion.
• Xenia (ξενία, xenía) is an ancient Greek concept of hospitality. It is sometimes translated as «guest-friendship» or «ritualized friendship». It is an institutionalized relationship rooted in generosity, gift exchange, and reciprocity.^[15] Historically, hospitality towards foreigners and guests (Hellenes not of your polis) was understood as a moral obligation. Hospitality towards foreign Hellenes honored Zeus Xenios (and Athene Xenia) patrons of foreigners.

See also[edit]

References[edit]

Sources[edit]

• «English-to-Greek». Perseus. word search results for love
• «Definitions [of love]» (PDF). mbcarlington.com. Greek word study on Love. Archived from the original (PDF) on 2014-11-27.

Love (5368) (phileo from phílos = loved, dear, friend) means to be a friend to another, to be fond of (have a liking for) an individual or an object, to have or show affection for. In some contexts it means to kiss another as a mark of tenderness for that person. Phileo denotes personal attachment and is more a matter of sentiment or feeling. It is devotion based in the emotions distinguished from agapao which represents devotion based in the will. Stated another way phileo is chiefly of the heart whereas agape is chiefly of the head.

The related word philoi refers to friends, confidants, dear ones.

Friberg on Phileo — 1) love, as devotion based in the emotions, often distinguished from ἀγαπάω (love), which is devotion based in the will like, feel affection for; with the accusative of person (Mt 10.37; Jn 11.3); with the accusative of the thing (Mt 23.6); (2) as an outward expression of affection kiss (Mt 26.48); (3) followed by an infinitive like to or be accustomed to do something (Mt 6.5)

«Phileo is a love which consists of the glow of the heart kindled by the perception of that in the object which affords us pleasure. It is the response of the human spirit to what appeals to it as pleasurable. The Greeks made much of friendship. The word was used to speak of a friendly affection. It is a love called out of one in response to a feeling of pleasure or delight which one experiences from an apprehension of qualities in another that furnish such pleasure or delight.» (Wuest)

Theological Lexicon of the NT on phileo — Friendship or amity (philia, phileō) moves on an entirely different plane, even though it often refers to affection pure and simple, attachment, sympathy, always marked by a kindly attitude, and good will. But the Greek philosophers, especially Aristotle, turned it into a very elaborate concept. Strictly speaking, friendship wants reciprocity, does not take root except within a defined group of persons—thus we refer to “a pair of friends”—and above all between persons of the same standing.

Kenneth Wuest adds that — “Phileo” is a love which consists of the glow of the heart kindled by the perception of that in the object which affords us pleasure. It is the response of the human spirit to what appeals to it as pleasurable. The Greeks made much of friendship. The word was used to speak of a friendly affection. It is a love called out of one in response to a feeling of pleasure or delight which one experiences from an apprehension of qualities in another that furnish such pleasure or delight. “Agapao” on the other hand, speaks of a love which is awakened by a sense of value in the object loved, an apprehension of its preciousness. “Phileo  is found in Revelation 22:15; Matthew 6:5; 10:37; 23:6; Luke 20:46; John 11:3, 36; 1 Corinthians 16:22. Those who find pleasure in a lie and thus love it, will go to a lost eternity. Hypocrites find pleasure in ostentatious prayer and thus love it. Those that take more delight in father or mother than in God, love them better and for that reason. Our Lord found delight in the response of the heart of Lazarus to His own and thus loved him. God has a love of delight in those whose love for Jesus is based upon their delight in Him. “Phileo” like “Agapao” has its quality determined by the character of the one who loves and of the object loved. “Agapao” is a love springing from a sense of the preciousness of the object loved, while “Phileo (Φιλεο)” arises from a sense of pleasure found in the object loved. When used in a good meaning, both are legitimate, but the first is the nobler word. In John 21: our Lord uses “agapao  in verses 15 and 16, “phileo” in 17. Peter uses “phileo” three times. Our Lord uses the noblest word in the Greek language the first two times and changes to Peter’s word the third time, but assures Peter that his coming martyrdom speaks of the fact that his future love for his Lord will be based not only upon his delight in his Lord but upon his apprehension of His preciousness. “Phileo” is used in John 16:27. The saints have a love for the Lord Jesus which springs from their joy in Him, a love of delight. The Father has a love of delight in the saints, for He finds in each saint the One in whom He takes delight, the Lord Jesus, and because the saints find their delight in Him also. (Golden Nuggets from the Greek NT)

W E Vine — phileo (φιλέω, 5368) is to be distinguished from agapao in this, that phileo more nearly represents “tender affection.” The two words are used for the “love” of the Father for the Son, John 3:35 (No. 1), and 5:20 (No. 2); for the believer, 14:21 (No. 1) and 16:27 (No. 2); both, of Christ’s “love” for a certain disciple, 13:23 (No. 1), and 20:2 (No. 2). Yet the distinction between the two verbs remains, and they are never used indiscriminately in the same passage; if each is used with reference to the same objects, as just mentioned, each word retains its distinctive and essential character.  Phileo is never used in a command to men to “love” God; it is, however, used as a warning in 1 Cor. 16:22; agapao is used instead, e.g., Matt. 22:37; Luke 10:27; Rom. 8:28; 1 Cor. 8:3; 1 Pet. 1:8; 1 John 4:21. The distinction between the two verbs finds a conspicuous instance in the narrative of John 21:15-17. The context itself indicates that agapao in the first two questions suggests the “love” that values and esteems (cf. Rev. 12:11). It is an unselfish “love,” ready to serve. The use of phileo in Peter’s answers and the Lord’s third question, conveys the thought of cherishing the Object above all else, of manifesting an affection characterized by constancy, from the motive of the highest veneration. See also Trench, Syn., Sec.xii.  Again, to “love” (phileo) life, from an undue desire to preserve it, forgetful of the real object of living, meets with the Lord’s reproof, John 12:25. On the contrary, to “love” life (agapao) as used in 1 Pet. 3:10, is to consult the true interests of living. Here the word phileo would be quite inappropriate.  (Vine’s Expository Dictionary)

McNeile says phileo is «The state of mind compelled naturally by sense and emotion.»

Phileo is used 25 times in the NT and is translated love 13x, loves 6x, loved 3x and kiss 3x in the NAS. = Matt 6:5; 10:37; 23:6; 26:48; Mark 14:44; Luke 20:46; 22:47; John 5:20; 11:3, 36; 12:25; 15:19; 16:27; 20:2; 21:15ff; 1 Cor 16:22; Titus 3:15; Rev 3:19; 22:15 (See all these verses below)

Phileo is used 33 times in the Septuagint (Lxx) Gen. 27:4, 9, 14, 26-27; 29:11, 13; 33:4; 37:4; 48:10; 50:1; Ex. 18:7; 1 Sam. 10:1; Est. 4:17; 10:3; Job 31:27; Prov. 7:13; 8:17; 21:17; 24:26; 29:3; Eccl. 3:8; Cant. 1:2; 8:1; Isa. 56:10; Jer. 22:22; Lam. 1:2; Hos. 3:1; (See all 33 verses in the Septuagint that use phileo) 

Notice the five uses of phileo in the story of Jacob’s deception of Isaac to gain the paternal blessing over the first born Essau — the first 3 uses  refer to the savory dish that Isaac «loved» (phileo) and translate the Hebrew verb ‘ahab which implies an ardent and vehement inclination of the mind and a tenderness of affection at the same time. In the last two uses (Ge 27:26, 27)  phileo translates the Hebrew word nashaq and refers to Isaac bestowing a kiss on Jacob. 

Phileo is the response of the human spirit to what appeals to it as pleasurable. The Greeks made much of friendship. Phileo was used to speak of a friendly affection. Phileo is a love called out of one in response to a feeling of pleasure or delight which one experiences from an apprehension of qualities in another that furnish such pleasure or delight.

Phileo is friendship love, this «friendship factor» sadly often missing in marriages. In Scripture phileo is used to describe the love of God the Father and the Son, of Jesus and Peter, and of Jonathan and David.

Phileo love is basically emotional.

Phileo cannot be commanded but it can be developed in relationships.

Phileo is based on the qualities in another person that you find admirable or attractive.

Phileo is a fellowship type love manifested in a living and growing relationship between two friends.

Phileo love does feed on response, and it cannot survive long without response from the other. Friendship love requires attention.

Phileo describes a warm affection which exists between those who are near and dear. It describes a fondness, a responsive type love. One might picture phileo by the declarations «I love you because you love me» or «I love you because you are a joy», both of these showing the reciprocal nature of phileo love.

Phileo love gives as long as it receives and thus is a conditional love.

Phileo describes one aspect of the love of God the Father for His Son (John 5:20).

Phileo describes the fondness of religious hypocrites for the «spotlight» so to speak (Mt 6:5, Matthew 23:6, Luke 20:46).

Phileo describes Judas’ kiss of betrayal of Jesus in the Synoptic Gospels (see diagram)! (Matthew 26:48, Mark 14:44, Luke 22:47)

Phileo is used in one of the more pithy statements of Jesus when He declared «He who loves his life loses it, and he who hates his life in this world will keep it to life eternal.» (John 12:25, a frequent paradox uttered by Jesus — Mt 16:25; Mk 8:35; Lu 9:24;17:33;) This is a difficult saying because we all (believers included) have a «fondness» for our live and we do all we can (medical checkups, eat right, exercise, etc) to prolong this temporal life. Henry Morris says that «The importance of this principle is indicated by the fact that Christ cites it more than any other of His teachings (Matthew 10:39; 16:25; Mark 8:35; Luke 9:24; 17:33). In slightly different form, it is also enunciated frequently by Paul (Romans 12:1,2; 2 Corinthians 5:14,15; 6:9,10; Galatians 2:20; Philippians 2:5-11; 2 Timothy 2:11,12).(Defender’s Study Bible) W A Criswell adds «As an application of the grain-of-wheat analogy (v. 24), Jesus employs the paradox of the man who, for the love of his temporal, physical life, becomes a loser of eternal life. The man whose priorities are right, who makes the things of God primary, will keep his life eternally (cf. Matt. 6:33; Luke 12:15, 22). Following the Master (v. 26) means we share in both His suffering and His glory.» (Believer’s Study Bible) The KJV Study Bible helps us grasp this paradox writing » Whenever we see love and hate contrasted, we should understand that love for the one is so undivided that it may appear as hate for the other, although it is not necessarily so (cf. Luke 14:26, disciples hating mother and father; Rom. 9:13, God hating Esau).»

S Lewis Johnson — Phileo refers to the love of affection, the love that arises between individuals who have mutual interests. The world loves those who are its kindred spirits (cf. John 15:19). This love is not a less genuine love than agapao„; it is simply a different kind of love. The Lord has such love for His own (cf. of our Lord’s friendship with Lazarus in John 11:3, cf John 11:36; 20:2; Rev 3:19 [note]), and expects the same kind of love for Himself (cf. John 20:15-17; 16:27 ; 1 Cor 16:22). The Father loves the Son with this type of love (John 5:20), and the sons also (John 16:27 ). And Paul uses the word to refer to the love of disciples for him in the faith (Titus 3:15). (Studies in the Epistle to the Colossians: Part XI: The New Man in the Old Relationships. Bibliotheca Sacra)

Zodhiates — The two words, agapáō and philéō are best understood when one carefully analyzes the conversation that the risen Christ had with the Apostle Peter in John 21:15-19. Peter confessed that though he fell short of the supreme and sacrificial love of Christ (agapáō which is a response to His love), he was His real friend (philéo) and wanted to make the interests of Christ his own interests. Since that was the case, the Lord entrusted Peter with the shepherding of His flock. (An Exegetical Commentary on First Corinthians One)

In sum, phileo is the love that has tender affections for another, but it always expects a response. It is the “friendship” type love. In a marriage, eros love makes us lovers, and phileo love makes us dear friends. In phileo love we share thoughts and feelings and attitudes and plans and dreams.

This type of «love» for another emanates chiefly from one’s heart (emotions, will) whereas agapao selfless love originates from the «head» as a choice one makes independent of the loveliness or unloveliness of the recipient. One might argue that this distinction is somewhat arbitrary because apagao type love actually originates from the Holy Spirit in us activating our will and enabling our mind to display selfless love. There is no natural way to display genuine selfless love other than by reliance on the supernatural empowerment of the Spirit. In short agapao is not humanly possible except by divine enablement! Agapao is used predominantly for man’s love toward God while phileo is rarely used in this manner.

Phileo describes the love of the disciples for Jesus («for the Father Himself loves [phileo] you, because you have loved [phileo] Me, and have believed that I came forth from the Father.» Jn 16:27). The saints have a love for the Lord Jesus which springs from their joy in Him, a love of delight. The Father has a love of delight in the saints, for He finds in each saint the One in whom He takes delight, the Lord Jesus, and because the saints find their delight in Him also.

Believers are never told to love their enemies with a phileo love because that would imply one has to have the same interests as the enemy.

When Scripture speaks of the divine love which God is, and which He produces in the heart of the yielded believer, phileo is never used.

Agapao is a love springing from a sense of the preciousness of the object loved. Phileo arises from a sense of pleasure found in the object loved.

John’s use of agapao helps emphasize the difference in agapao and phileo. In his second epistle John opens by writing…

The elder to the chosen lady and her children, whom I love in truth; and not only I, but also all who know the truth (2 John 1:1)

Phileo speaks of finding pleasure in something but not that «something» is not always another person, as indicated by the following uses…

«And when you pray, you are not to be as the hypocrites; for they love (phileo — present tense) to stand and pray in the synagogues and on the street corners, in order to be seen by men. Truly I say to you, they have their reward in full.» (see note Matthew 6:5) Hypocrites find pleasure in ostentatious prayer and thus love it.

«Beware of the scribes, who like to walk around in long robes, and love (phileo — present tense) respectful greetings in the market places, and chief seats in the synagogues, and places of honor at banquets» (Lu 20:46)

«Outside are the dogs and the sorcerers and the immoral persons and the murderers and the idolaters, and everyone who loves (phileo — present tense) and practices lying.» (see note Revelation 22:15) Those who find pleasure in a lie and thus love it, will go to a lost eternity.

Wuest helps us understand the distinction writing that if John had used phileo instead of agapao «he would have been expressing a human fondness for her, which would have been a grave mistake in a man of John’s position in the Church. He tells her that he loves her and her children with a Christian love, a love produced in his heart by the Holy Spirit, a pure, self-sacrificial, heavenly, non-human love devoid of any sex relation. It is as if he said, “I love you in the Lord.” But he is not satisfied with thus carefully delineating his love for her by the use of agapao. He adds the qualifying phrase, “in the truth.” It is locative of sphere. That is, the love with which he loved this well-known woman of position in the Church was circumscribed by the truth as it is in Christ Jesus. It was in connection with the Word of God that he loved her. His love for her had to do with Christian relationships in the Church life and work. The example of John in all this could well be emulated in these days. He uses the pronoun in an intensive way, “whom, as for myself, I love in the sphere of the truth.” But not only does John especially love her, but all those who have come to know experientially the truth and as a result have it in their knowledge, also love her.» There is another distinction we must be careful to note, and that is that agapao is love that has ethical qualities about it, obligations, responsibilities, where phileo is a non-ethical love, making no ethical demands upon the person loving. As a rule, these distinctions are rigidly adhered to in the use of these words in the New Testament. (Wuest, K. S. Wuest’s Word Studies from the Greek New Testament: Eerdmans)

Paul writes «If anyone does not love (phileo) the Lord, let him be accursed. Maranatha.«(1Cor 16:22)

Renner —  phileo, which describes affection— such as the affection felt between a boyfriend and girlfriend or the affability shared between two friends. It carries the idea of two or more people who feel compatible, well-matched, well-suited, and complementary to each other. Although this word describes the attributes of friendship, it is not representative of the highest form of love, which is agape. Other words derived from the word phileo are numerous. Here are a few of them:
    ▪ Philadelphia: a compound of phileo and adelphos, the Greek word for a brother. When these two words are compounded together, it means brotherly love. 
    ▪ philodonos: a compound of phileo and edone, the Greek word for pleasure. When compounded together, it means one who is a lover of pleasure. 
    ▪ philoxenos: a compound of phileo and xenos, the Greek word for strangers or foreigners. When compounded together in this form, it carries the idea of one who loves to be hospitable. 
    ▪ philoxenia: similar to the word above, which means one who loves strangers. However, the word philoxenia places more emphasis on love for the person in need of hospitality. 
    ▪ philanthropia: a compound of phileo and anthropos, the Greek word for mankind. Compounded together, it means one who loves or who is kind to mankind. 
    ▪ philarguros: a compound of phileo and arguros, which is the Greek word for silver. Compounded together, it means one who is covetous or one who loves money. 
    ▪ philosophia: a compound of phileo and sophos, which is the famous Greek word for wisdom. When these two words are compounded together into one, it becomes the word philosophy, which is a love of wisdom. 

COMPARISON OF
AGAPAO AND PHILEO

Bishop Trench in his Synonyms of the New Testament compares agapao (25) and phileo (5368)

Although no attempt has been made in our Authorized Version to discriminate between agapao and phileo, the frequently noteworthy difference between them should have been reproduced. Because this difference is nearly equivalent to the one between the Latin diligo (esteem) and amo (love), understanding the exact distinction between these Latin verbs will help us understand the difference between the two Greek verbs.

Cicero frequently opposed diligo and amo in an instructive manner. In a letter about his affection for another friend he said: «In order that you might know that he is not only esteemed [diligi] by me but also loved [amari]» From these and similar passages we might conclude that amare corresponds to philein (5368) and is stronger than diligere, which corresponds to agapan. This is true, but it is not the whole truth. Ernesti correctly noted the different meanings of the Latin verbs: «To esteem[diligere] pertains more to judgment; to love [amare], however, extends to the innermost feeling of the soul.» Cicero (in the passage first quoted) really was saying: «I do not esteemthe man merely, but I lovehim; there is something of the passionate warmth of affection in the feeling with which I regard him.»

Although a friend may desire «to be loved» rather than «to be esteemed» by his friend, «being esteemed» is more than «being loved»; the agapasthai is more than the phileisthai. The first term expresses an intellectual attachment of choice and selection («diligere» = «deligere» = «to choose»). Esteem may spring from a sense of obligation (as in the case of a benefactor) or a regard for worthy qualities in an object or person. The second term refers to a relation that is more emotional and that implies more passion, though it is not necessarily an unreasoning attachment.

There are two passages in Xenophon that illuminate the relation between agapao and phileo. These passages show how the notions of respect and reverence are always implied in agapan, though not in philein (though philein does not exclude them). In the second passage Xenophon stated: «The women were loving [ephiloun] him as one who cares; he was esteeming [egapa] them as beneficial.» This helps to explain why people are commanded agapan ton Theon (2316) and good men do; but people are never commanded philein ton Theon. The Father, however, does both in relation to his Son.

Unlike the Authorized Version, by using diligo (esteem) and amo (love), the Vulgate has preserved a distinction between agapao and phileo in almost all of the New Testament passages. It is especially unfortunate that the Authorized Version did not preserve the important and instructive distinction between agapao and phileo in John 21:15-17. In this passage Christ asked Peter three times: «Do you love Me?» Christ’s first question, «Agapas me?,» seems a cold way for him to address the penitent Peter, who was overflowing with love for his Lord, since it fails to express the warmth of Peter’s affection toward him. Although any form of the question would have been painful (John 21:17), the use of agapas was even more distressing. In his answers, Peter twice substituted philo se (John 21:15) the more personal word for lovefor Christ’s agapas. Christ’s third formulation of the question, which uses phileis not agapas, shows that Peter has triumphed. But all of this subtle play of feeling disappears in a translation that either does not care or that is not able to reproduce the original variation of words.

Eros, eran, and erastes never occur in the New Testament, though eran and erastes occasionally occur in the Septuagint. Their absence, which is Love significant, is partially explained by the way that the world had corrupted their meanings. These words had become so associated with the idea of sensual passion and carried such an aura of unholiness about them that they were not used in Scripture. Rather than employing one of them, the writers of Scripture created the new word agape (Strong’s #26), which occurs in the Septuagint and in the Apocrypha but not in any heathen writings.

But there may have been a more important reason to avoid using eros, which, like other words, could have received a new consecration despite the degradation of its past history. And, indeed, there were tendencies among Platonists to use eros to refer to the longing after unseen but eternal Beauty, whose faint vestiges appear everywhere. In this sense Philo called eros «heavenly love.» Because eros expressed this yearning desire and longing after the unpossessed, it was unsuitable to express Christian love. Christian love is not merely a sense of need, emptiness, and poverty and a longing after fullness and an unattainable Beauty. Christian love is a love to God and to man that is the result of God’s love shed abroad in the hearts of his people. Since the incarnation, mere longing and yearning (eros at its best) have given place to a love that not merely desires but that also possesses the one loved. (Trench’s Synonyms of the New Testament)

• Phileo — 25x in 21v — Usage: kiss(3), love(13), loved(3), loves(6).

Matthew 6:5  «When you pray, you are not to be like the hypocrites; for they love to stand and pray in the synagogues and on the street corners so that they may be seen by men. Truly I say to you, they have their reward in full.
Matthew 10:37 «He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me.
Matthew 23:6 «They love the place of honor at banquets and the chief seats in the synagogues,
Matthew 26:48 Now he who was betraying Him gave them a sign, saying, «Whomever I kiss, He is the one; seize Him.»

Mark 14:44 Now he who was betraying Him had given them a signal, saying, «Whomever I kiss, He is the one; seize Him and lead Him away under guard.»

Luke 20:46 «Beware of the scribes, who like to walk around in long robes, and love respectful greetings in the market places, and chief seats in the synagogues and places of honor at banquets,
Luke 22:47  While He was still speaking, behold, a crowd came, and the one called Judas, one of the twelve, was preceding them; and he approached Jesus to kiss Him.

John 5:20 «For the Father loves the Son, and shows Him all things that He Himself is doing; and the Father will show Him greater works than these, so that you will marvel.
John 11:3 So the sisters sent word to Him, saying, «Lord, behold, he whom You love is sick.»
 36 So the Jews were saying, «See how He loved him!»
John 12:25 «He who loves his life loses it, and he who hates his life in this world will keep it to life eternal.
John 15:19 «If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you.
John 16:27 for the Father Himself loves you, because you have loved Me and have believed that I came forth from the Father.
John 20:2 So she ran and came to Simon Peter and to the other disciple whom Jesus loved, and said to them, «They have taken away the Lord out of the tomb, and we do not know where they have laid Him.»
John 21:15  So when they had finished breakfast, Jesus said to Simon Peter, «Simon, son of John, do you love Me more than these?» He said to Him, «Yes, Lord; You know that I love You.» He said to him, «Tend My lambs.»
 16 He said to him again a second time, «Simon, son of John, do you love Me?» He said to Him, «Yes, Lord; You know that I love You.» He said to him, «Shepherd My sheep.»
 17 He said to him the third time, «Simon, son of John, do you love Me?» Peter was grieved because He said to him the third time, «Do you love Me?» And he said to Him, «Lord, You know all things; You know that I love You.» Jesus said to him, «Tend My sheep.
1 Corinthians 16:22 If anyone does not love the Lord, he is to be accursed. Maranatha.

Titus 3:15  All who are with me greet you. Greet those who love us in the faith. Grace be with you all.

Revelation 3:19 ‘Those whom I love, I reprove and discipline; therefore be zealous and repent.
Revelation 22:15 Outside are the dogs and the sorcerers and the immoral persons and the murderers and the idolaters, and everyone who loves and practices lying.

ALL THE USES OF PHILEO
IN THE SEPTUAGINT

• Phileo — 33v in the Septuagint (Lxx)

Genesis 27:4 and prepare a savory dish for me such as I love, and bring it to me that I may eat, so that my soul may bless you before I die.»
 9 «Go now to the flock and bring me two choice young goats from there, that I may prepare them as a savory dish for your father, such as he loves.
 14 So he went and got them, and brought them to his mother; and his mother made savory food such as his father loved.
 26 Then his father Isaac said to him, «Please come close and kiss me, my son.»
 27 So he came close and kissed him; and when he smelled the smell of his garments, he blessed him and said, «See, the smell of my son Is like the smell of a field which the LORD has blessed;
Genesis 29:11 Then Jacob kissed Rachel, and lifted his voice and wept.
 13  So when Laban heard the news of Jacob his sister’s son, he ran to meet him, and embraced him and kissed him and brought him to his house. Then he related to Laban all these things.
Genesis 33:4  Then Esau ran to meet him and embraced him, and fell on his neck and kissed him, and they wept.
Genesis 37:4 His brothers saw that their father loved him more than all his brothers; and so they hated him and could not speak to him on friendly terms.
Genesis 48:10 Now the eyes of Israel were so dim from age that he could not see. Then Joseph brought them close to him, and he kissed them and embraced them.
Genesis 50:1  Then Joseph fell on his father’s face, and wept over him and kissed him.
Exodus 18:7 Then Moses went out to meet his father-in-law, and he bowed down and kissed him; and they asked each other of their welfare and went into the tent.
1 Samuel 10:1  Then Samuel took the flask of oil, poured it on his head, kissed him and said, «Has not the LORD anointed you a ruler over His inheritance?
Esther 4:17 So Mordecai went away and did just as Esther had commanded him.
Esther 10:3 For Mordecai the Jew was second only to King Ahasuerus, and great among the Jews and in favor with his many kinsmen, one who sought the good of his people and one who spoke for the welfare of his whole nation.
Job 31:27 And my heart became secretly enticed, And my hand threw a kiss from my mouth,
Proverbs 7:13 So she seizes him and kisses him And with a brazen face she says to him:
Proverbs 8:17 «I love those who love me; And those who diligently seek me will find me.
Proverbs 21:17 He who loves pleasure will become a poor man; He who loves wine and oil will not become rich.
Proverbs 24:26 He kisses the lips Who gives a right answer.
Proverbs 29:3 A man who loves wisdom makes his father glad, But he who keeps company with harlots wastes his wealth.
Ecclesiastes 3:8 A time to love and a time to hate; A time for war and a time for peace.
Song of Solomon 1:2 «May he kiss me with the kisses of his mouth! For your love is better than wine.
Song of Solomon 8:1 «Oh that you were like a brother to me Who nursed at my mother’s breasts. If I found you outdoors, I would kiss you; No one would despise me, either.
Isaiah 56:10 His watchmen are blind, All of them know nothing. All of them are mute dogs unable to bark, Dreamers lying down, who love to slumber;
Jeremiah 22:22 «The wind will sweep away all your shepherds, And your lovers will go into captivity; Then you will surely be ashamed and humiliated Because of all your wickedness.
Lamentations 1:2 She weeps bitterly in the night And her tears are on her cheeks; She has none to comfort her Among all her lovers. All her friends have dealt treacherously with her; They have become her enemies.
Hosea 3:1  Then the LORD said to me, «Go again, love a woman who is loved by her husband, yet an adulteress, even as the LORD loves the sons of Israel, though they turn to other gods and love raisin cakes.»
 

Consider the many contexts for which people use the word “love.” You can love your mom for always protecting you and being on your side. You can love your best friend for laughing with you and being the first to answer your texts. You can also love your romantic partner in a far more intense, intimate, and passionate way than your other relationships. And while some people may be catching up just now, the ancient Greeks seemed to understand the concept well—in fact, Greek words for love abound.

Though all of these forms of love are driven by affection and attachment, they’re all distinct. There are seven words in the language that describe love in all its nuanced forms, rather than just applying one word to several contexts.

Below, learn about all seven Greek words for love. With any luck, you’ll be able to identify and experience each form in your lifetime—if you haven’t already.

The 7 Greek words for different types of love

1. Eros: romantic, passionate love

Eros is passion, lust, pleasure. It’s an appreciation for one’s physical being or beauty, and is driven by attraction and sexual longing. It describes desire and is most similar to what we think of as romantic, passionate love between life partners. At least in the earlier stages of courtship, when everything is wildly hot and you can’t get enough of each other, that is.

In Greek mythology, Eros was the son of Aphrodite, the goddess of love. “Eros, over time, may turn into a deeper type of love that encompasses a lot of the other types mentioned below, like philia, storge, agápe,” says Greek licensed marriage and family therapist Ekaterini Constantine, LMFT.

Usually, eros is directed toward another person, but you can (and should) also experience this with yourself, adds Constantine. “Simply put, exploring eroticism starts with oneself. A quick way to explore one’s eroticism is by being curious about one’s body.” From there, you can probably show someone eros by exploring their body.

2. Philia: intimate, authentic friendship

Philia is characterized by intimacy, knowing, and soul-to-soul bonds. It’s encouraging, kind, and authentic; the stuff from which great friendship is made, regardless of whether it’s with a platonic best friend or a romantic partner. This love is also based in good will, or wanting what’s best for the other person. Philia is a connection akin to that of soulmates; it’s one part destiny, another part choice.

“Philia, friendship, is a relationship that can be created between two or more people who may share core values such as love, faith, understanding, freedom, joy, honesty and commitment,” says Constantine. “Friendships are emotional in nature and are cultivated over time through mutual care.”

To show you care, then, you might consider doing a favor for a friend or going on an errand date with them, where you both can cross off things on your respective (and potentially overwhelming) to-do lists.

3. Erotoropia or ludus: playful, flirtatious love

According to Constantine, ludus is of Latin origin and is actually known as erototropia in Greek. “Erototropia is a child-like love that is sometimes seen in the beginning stages of romantic relationships,” she says, adding that it’s defined by playfulness.

This can also be a non-committal type of love—like when you banter with your best friend. To demonstrate this type of love, consider “engaging in playful conversation, laughter, teasing, dancing, flirting, seducing, and dancing,” says Constantine.

To be sure, though, erotoropia and ludus might also be the love you’d experience with a fling—casual, sexual, exciting, and with zero implications of obligation.

4. Storge: unconditional, familial love

“Storge is more like affection or a familial type of love and is a gentler experience of care,” says Constantine. “[It] makes you feel safe and cared for—and it’s not passionate

in nature.” You might love your sister, even if you don’t like her, for instance, and you might love your dad, despite the mistakes he made in raising you.

Storge is driven by familiarity and need and is sometimes thought of as a one-way love. For instance, consider a mother loving her baby before the baby is aware enough to love her back. Storge can also describe a sense of patriotism toward a country or allegiance to the same team.

To show that you feel this Greek term for love toward another, Constantine recommends listening reflectively, providing undivided attention, spending quality time, and showing

curiosity.

5. Philautia: compassionate self-love

Google Translate will tell you that philautia means “selfishness,” but this term is a little more nuanced than that. In fact, says Constantine, “self-compassion” might be a better term for this form of love. It encompasses two concepts: The first is that healthy, feelin’ yourself, care-based love that reinforces self-esteem, like buying yourself a new book as a gift for completing a big work project or putting on a face mask to relax and take care of your skin. But it doesn’t have to be materialistic.

“Self-compassion looks like giving yourself tenderness, nurturance, and understanding, cultivating self-awareness, listening, and honoring your body and its needs,” says Constantine. “A great way to start practicing philautia is through mindfulness, which is simply the act of focusing on what you’re sensing and feeling in the here and now without judgment.»

That said, Google Translate wasn’t completely off: The other concept is one of selfishness, which can be pleasure- and fame-seeking and highly concerned with status. It can even be the foundation of narcissism.

6. Pragma: committed, companionate love

Pragma is a love built on commitment, understanding, and long-term interests, like building a family. As mentioned above, over time, eros can turn into pragma as a couple grows to honor, respect, and cherish each other, accepting of differences and learning to compromise.

Pragma is everlasting love rooted in romantic feelings and companionship. “Pragma, in love terms, is a more values-based system one uses to find what we call ‘compatibility,’” Constantine says.

7. Agápe: empathetic, universal love

Agápe is love for others that’s inclusive of a love for God, nature, strangers, or the less fortunate. It’s generally an empathetic love toward humanity itself and is sometimes connected to altruism since it involves caring for and loving others without expecting anything in return. This sort of pay-it-forward love—people helping others selflessly—is the foundation of great societies and communities.

“Agápe is characterized by unconditional positive regard, acceptance, faithfulness and commitment,” says Constantine. “Becoming involved in one’s community by volunteering is an easy way to show this type of love,” she says.

So, the next time you talk about loving someone—as a friend, as a lover, as a human—consider keeping in mind the Greek words for love so you can articulate more precisely the unique shades of the single emotion.

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What is love? People have had a hard time answering that question for a lot longer than you might think. In Ancient Greece, love was a concept pondered over by some of history’s most famous philosophers, including Plato and Aristotle. Greek philosophers attempted to explain love rationally and often categorized the different kinds of love people could feel. Because we love them so much, we brought together some Greek words—and a Latin one, for good measure—for the different kinds of love you might find out there.

eros

Original Greek: ἔρως (érōs)

Eros is physical love or sexual desire. Eros is the type of love that involves passion, lust, and/or romance.

Examples of eros would be the love felt between, well, lovers. Eros is the sensual love between people who are sexually attracted to each other. In the Bible, eros was synonymous with “marital love” because husbands and wives were supposed to be the only people having sex. Eros was also the name of a love god in Greek mythology—better known by his Roman name, Cupid—and was the guy responsible for shooting magic arrows at people to make them fall in love.

The word eros is still used in psychology today to refer to sexual desire or the libido. The words erotic and erogenous, which both have to do with sexual desire or arousal, are derived from eros.

Why do we express our love through valentines?

philia

Original Greek: ϕιλία (philía)

Philia is affectionate love. Philia is the type of love that involves friendship.

Philia is the kind of love that strong friends feel toward each other. However, it doesn’t stop there. The Greek philosopher Plato thought that philia was an even greater love than eros and that the strongest loving relationships were ones where philia led to eros: a “friends become lovers” situation. Our concept of platonic love—love that isn’t based on physical attraction—comes from this Platonic philosophy.

The word philia is related to the word philosophy through the combining form philo-. Philia itself is the source of the combining forms -philia, -phile, and -phily, all three of which are used to indicate a figurative love or affinity for something.

agape

Original Greek: ἀγάπη (agápē)

Agape is often defined as unconditional, sacrificial love. Agape is the kind of love that is felt by a person willing to do anything for another, including sacrificing themselves, without expecting anything in return. Philosophically, agape has also been defined as the selfless love that a person feels for strangers and humanity as a whole. Agape is the love that allows heroic people to sacrifice themselves to save strangers they have never met.

storge

Original Greek: στοργή (storgé)

Storge is familial love. Storge is the natural love that family members have for one another.

Of all of the types of love, storge might be the easiest to understand. It is the type of love that parents feel toward their children and vice versa. Storge also describes the love that siblings feel towards each other, and the love felt by even more distant kin relationships, such as a grandparent for a grandchild or an uncle toward a niece.

mania

Original Greek: μανία (manía)

Mania is obsessive love. Mania is the kind of “love” that a stalker feels toward their victim.

As a type of love, mania is not good, and the Greeks knew this as well as we do. Mania is excessive love that reaches the point of obsession or madness. Mania describes what a jilted lover feels when they are extremely jealous of a rival or the unhealthy obsession that can result from mental illness.

The Greek mania is the source of the English word mania and similar words like maniac and manic. It is also the source of the combining form -mania, which is often used in words that refer to obsessive behavior such as pyromania and egomania.

ludus

Original Latin: Bucking the trend, the word ludus comes from Latin rather than Greek. In Latin, lūdus means “game” or “play,” which fits with the type of love it refers to. One possible Greek equivalent is the word ερωτοτροπία, meaning “courtship.”

Ludus is playful, noncommittal love. Ludus covers things like flirting, seduction, and casual sex.

Ludus means “play” or “game” in Latin, and that pretty much explains what ludus is: love as a game. When it comes to ludus, a person is not looking for a committed relationship. People who are after ludus are just looking to have fun or view sex as a prize to be won. A “friends with benefits” situation would be an example of a relationship built on ludus: neither partner is interested in commitment. Of course, ludus may eventually result in eros—and hopefully not mania—if feelings of passion or romance emerge during the relationship.

The Latin lūdus is related to the playful words ludic and ludicrous.

pragma

Original Greek: πράγμα (prágma)

Pragma is practical love. Pragma is love based on duty, obligation, or logic.

Pragma is the unsexy love that you might find in the political, arranged marriages throughout history. This businesslike love is seen in relationships where practicality takes precedence over sex and romance. For example, two people may be in a relationship because of financial reasons or because they have more to lose by breaking up than staying together.

Pragma may even involve a person tolerating or ignoring their partner’s infidelity, as was common in politically motivated royal marriages in much of world history. Pragma may not sound all that great to many, but it is possible for pragma to coexist alongside other types of love, such as ludus or even eros.

As you might have guessed, pragma is related to pragmatic, a word that is all about practicality.

What’s the difference between pragmatic and dogmatic?

philautia

Original Greek: ϕιλαυτία (philautía)

Philautia is self-love. No, not that kind. Philautia refers to how a person views themselves and how they feel about their own body and mind.

The modern equivalent of philautia would be something like self-esteem (good) or hubris (bad). People with high self-esteem, pride in themselves, or a positive body image practice a healthy version of philautia. Of course, philautia has a dark side, too. Egomaniacal narcissists who think they are better than everybody else are also an example of philautia, but not in a healthy way. The duality of philautia just goes to show that love, even self-love, can often get pretty complicated.

Take the quiz

Now that you have learned the language of love that goes beyond “sweet nothings” and heart-shaped candies, head over to our quiz on these words for a hearty challenge.

Happy Valentines Day to our GCT followers!

One of the best feelings in the world, without question, is LOVE.

We use the word «love» in many different contexts- the love for our parents, best friend, romantic partner, grandparent, sibling, job, automobile, etc.

The Ancient Greeks had eight words that corresponded to different types of love:

Eros (romantic, passionate love)

The first kind of love is Eros, named after the Greek God of fertility.

Eros is passion, lust and pleasure.

The ancient Greeks considered Eros to be dangerous and frightening as it involves a “loss of control” through the primal impulse to procreate. Eros is an intense form of love that arouses romantic and sexual feelings.

Philia (affectionate love)

The second type of love is Philia, or friendship.

Plato felt that physical attraction was not a necessary part of love, hence the use of the word platonic to mean, “without physical attraction.”

Agape (selfless, universal love)

The third is Agape, selfless universal love, such as the love for strangers, nature, or God.

This love is unconditional, bigger than ourselves, a boundless compassion and an infinite empathy that you extended to everyone, whether they are family members or distant strangers.

Storge (familiar love)

Storge is a natural form of affection experienced between family members.

This protective, kinship-based love is common between parents and their children, and children for their parents.

Storge can also describe a sense of patriotism toward a country or allegiance to the same team.

Mania (obsessive love)

When love turns to obsession, it becomes mania.

Stalking behaviors, co-dependency, extreme jealousy, and violence are all symptoms of Mania.

Ludus (playful love)

The Ancient Greeks thought of ludus as a playful form of love.

It describes the situation of having a crush and acting on it, or the affection between young lovers.

Pragma (enduring love)

Pragma is a love built on commitment, understanding and long-term best interests.

It is a love that has aged, matured and about making compromises to help the relationship work over time, also showing patience and tolerance.

Philautia (self love)

The Greeks understood that in order to care for others, we must first learn to care for ourselves.

As Aristotle said “All friendly feelings for others are an extension of a man’s feelings for himself.”