Kiss

Hawker's Poor Man's Concordance And Dictionary

In the eastern world so much was implied by this action of the kiss, that we lose many beauties of the Holy Scriptures for want of our knowledge of their customs and manners concerning it. There were the kiss of love, the kiss of reverence, the kiss of adoration and homage, the kiss of peace and reconciliation, the kiss of holy joy and delight; and, on the other hand, we read of the kiss of idolatry, the kiss of hypocrisy, of deceit, of the traitor, and the like.

It may not be amiss, for the better apprehension of the subject, to look over the Scripture a little for particular instances of this ceremony, that we may remark the diversity. I need not particularize the kisses of natural affection, so common in the word of God, between near and dear relations; for those are well understood, and require no illustration. Such, I mean, as the tender kiss of Isaac with Jacob, when receiving his son's venison,  Genesis 27:26. Joseph kissing his brethren,  Genesis 45:14-15. Jonathan with David,  1 Samuel 20:41 and numberless other instances of the like nature. But the kisses spoken of in Scripture implying different significations, it may not be improper to be somewhat more particular in defining. Thus the kiss of reverence or adoration, whether in religious veneration of Jehovah or whether used in idolatrous worship, was meant to convey every thing that was dutiful, obedient, and affectionate. Thus the direction given in the second Psalm to kiss the Son, the Lord Jesus Christ, evidently conveys the acknowledgment due to his person and government, with the most cordial acceptation of him in his glorious mediatorial character as the Christ of God. ( Psalms 2:12) On the other hand, the prophet represents the worshippers of Baal as commanding this service, in token of absolute submission to this idolatrous worship as expressed in this single act of kissing. "Let the men that sacrifice (say they) kiss the calves." ( Hosea 13:2)

Besides the actions of kissing to imply the most complete adoration, we find among the orientals the act of kissing the hand, together with the corresponding action of bending the knee, smiting on the thigh, and the like, intended as expressive altogether of the most implicit subjection and reverence. (See  Isaiah 45:23;  Jeremiah 31:19) Thus we find Pharaoh giving commands concerning the homage to be paid Joseph. "Thou shalt be over my house, (said Pharaoh) and according to thy word shall all my people be ruled." In the margin it is, be armed or kiss: that is, shall all my people kiss thy word, thy command. ( Genesis 41:40) So Job, "If I (said Job) beheld the sun when it shined, or the moon walking in brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hand, this also were an iniquity to be punished by the judge, for I should have denied the God that is above." ( Job 31:26-28) A similar passage we meet with in  1 Kings 19:18 where the Lord, in telling his servant the prophet Elijah, that the idolaters in Israel, many as they were, did not yet come up to the fears of his mind, saith, "Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him." Both which passages are to the same amount, that the kiss was a token of the most perfect adoration.

We may notice the usage of the kiss also in token of peace and friendship, and of the greatest cordiality subsisting between persons joining in the same sentiments of and religious communion. Hence Paul directs the churches to this amount, when he saith, "Salute one another with an holy kiss." ( Romans 16:16) "Greet all the brethren with an holy kiss." ( 1 Thessalonians 5:26;  1 Peter 5:14)

This was supposed (however treachery lurked under the garb), to have been the case when Joab took Amasa by the beard with the right hand to kiss him. (see  2 Samuel 20:9) And yet more, in an infinitely greater degree, when Judas hailed Christ with the awful salutation, "Joy to thee Rabbi, (for so hail means) and kissed him?" ( Matthew 26:49) In the former instance, Joab took Amasa by the beard, we are told, which was an action betokening the highest regard of affection: for as the beard was always considered the chief honour and ornament of a man, so to touch it or kiss it was considered the highest proof of respect. On the contrary, to shave it, or to do any thing to it reproachfully, was counted the highest token of contempt. In the eastern world, many would have preferred death to the loss of the beard: and hence when David changed his behaviour before Achish, king of Gath, and feigned himself mad, and scrabbled on the doors of the gate, and "let his spittle Pall down upon his beard," (see  1 Samuel 21:13) Achish considered this disgrace done to his beard as the most confirmed proof of his madness, for no man in his right senses, he concluded, would have done so. For if by accident only, in walking the streets, one touched another's beard, nothing could atone for the injury and affront but by kissing it, to show the utmost respect. So tenacious were the orientals on these points.

I have not yet mentioned the kisses of grace in spiritual tokens, and yet these form by much the most interesting part of the subject. Hence the spouse in the Canticles, speaking of her soul's desire for the coming and manifestation of Christ in the flesh, with all the blessings connected with that manifestation, sums up her very ardent request in that comprehensive expression, "Let him kiss me with the kisses of his mouth, for his love is better than wine." ( Song of Song of Solomon 1:2) And as those kisses of Jesus are meant to imply every thing in Christ, and with Christ, Jesus in his person, and Jesus in his fulness, suitableness, and all-sufficiency, so on our part the kiss of grace implies every thing that can denote love, adoration, faith, dependance, homage, subjection, and praise. Poor Mary at the feet of Jesus meant to express all these and more, when she washed his feet with her tears, and wiped them with the hairs of her head, when she kissed his feet, and anointed them with the ointment. (See  Luke 7:38) In these kisses she expressed all that a broken heart could testify of her soul's hope, love, faith, contrition, sorrow, and the like. It was in effect saying, I cast myself on thee, as a poor, perishing, dying sinner, and venture all on thy blood and righteousness!

Vine's Expository Dictionary of NT Words

A — 1: Φίλημα (Strong'S #5370 — Noun Neuter — philema — fil'-ay-mah )

"a kiss" (akin to B),  Luke 7:45;  22:48 , was a token of Christian brotherhood, whether by way of welcome or farewell, "a holy kiss,"  Romans 16:16;  1—Corinthians 16:20;  2—Corinthians 13:12;  1—Thessalonians 5:26 , "holy" (hagios), as free from anything inconsistent with their calling as saints (hagioi); "a kiss of love,"  1—Peter 5:14 . There was to be an absence of formality and hypocrisy, a freedom from prejudice arising from social distinctions, from discrimination against the poor, from partiality towards the well-to-do. In the churches masters and servants would thus salute one another without any attitude of condescension on the one part or disrespect on the other. The "kiss" took place thus between persons of the same sex. In the "Apostolic Constitutions," a writing compiled in the 4th century, A.D., there is a reference to the custom whereby men sat on one side of the room where a meeting was held, and women on the other side of the room (as is frequently the case still in parts of Europe and Asia), and the men are bidden to salute the men, and the women the women, with "the kiss of the Lord."

B — 1: Φιλέω (Strong'S #5368 — Verb — phileo — fil-eh'-o )

"to love," signifies "to kiss," in  Matthew 26:48;  Mark 14:44;  Luke 22:47 .

B — 2: Καταφιλέω (Strong'S #2705 — Verb — kataphileo — kat-af-ee-leh'-o )

denotes "to kiss fervently" (kata, intensive, and No. 1); the stronger force of this verb has been called in question, but the change from phileo to kataphileo in  Matthew 26:49;  Mark 14:45 can scarcely be without significance, and the act of the traitor was almost certainly more demonstrative than the simple kiss of salutation. So with the kiss of genuine devotion,   Luke 7:38,45;  15:20;  Acts 20:37 , in each of which this verb is used.

Holman Bible Dictionary

 Luke 7:36-50 Proverbs 7:13 Song of Solomon 1:2 Song of Solomon 8:1

In the Old Testament close relatives kissed at greeting and departing with the connotation of acceptance most often in the foreground ( Genesis 27:26-27;  Genesis 29:11;  Genesis 50:1;  Exodus 18:7;  1 Samuel 10:1;  Ruth 1:9 ). The term was further used of the gesture of reverence to idols ( 1 Kings 19:18;  Hosea 13:2 ) as well as to the Lord ( Psalm 2:12 ). A kiss of betrayal is also found ( 2 Samuel 20:9 ). The term “kiss” in the New Testament is used of Judas ( Mark 14:44-45 ), of the father to the prodigal as a sign of acceptance and reconciliation ( Luke 15:20 ), of the Ephesian elders to Paul as a sign of gratitude ( Acts 20:37 ), of the woman who kissed the feet of Jesus ( Luke 7:38 ), and of the “holy kiss” ( 1 Thessalonians 5:26;  1 Corinthians 16:20;  2 Corinthians 13:12;  Romans 16:16 ).

The holy kiss was widely practiced among the early Christians as a manner of greeting, a sign of acceptance, and an impartation of blessing. This custom could well have been used to express the unity of the Christian fellowship. The substitute kiss involved kissing the hand and waving it in the direction of the object to be kissed ( Job 31:27 ). The kiss of betrayal from Judas does not belong to the category of the kiss of Joab to Amasa ( 2 Samuel 20:9 ), but was the sign of respect from pupil to master. Either the action of Judas did not accord with his inner feeling, or his action had other motivation than betrayal.

The kiss still survives in the Near Eastern culture as a sign of love, respect, and reverence.

G. Al Wright, Jr.

Hastings' Dictionary of the Bible

KISS (Heb. nÄ•shîqah , Gr. Philçma ). Kissing is a mark of affection between parents and children (  Genesis 27:26 f.,   Ruth 1:9 ,   1 Kings 19:20 etc.), members of a family, or near connexions (  Genesis 29:13;   Genesis 45:15 ), and equals in rank (  2 Samuel 20:9 ,   Acts 20:37 ). Guests are received with a kiss (  Luke 7:45 ). A kiss from a superior marks condescension (  2 Samuel 15:5;   2 Samuel 19:39 ). These kisses may he on the lips, but are usually on the cheek or neck. The kiss was a token of love (  Song of Solomon 1:2;   Song of Solomon 8:1 ), of homage and submission (  Genesis 41:40 ,   Job 31:27 ,   Psalms 2:12 ), and was also an act of idolatrous worship (  1 Kings 19:18 ,   Hosea 13:2 ). The Moslems kiss the black stone at Mecca. Juniors and inferiors kiss the hands of seniors and superiors. A wife kisses the hand or beard of her husband. The hand, garments, even the feet of one appealed to may he kissed. Prohably Judas presumed to salute with the kiss of an equal (  Matthew 26:49 etc.). A kiss on the hand would have been natural. The ‘holy kiss,’ or ‘kiss of love’ (  1 Corinthians 16:20 ,   1 Peter 5:14 ), marked the tie that united Christians in a holy brotherhood.

W. Ewing.

Smith's Bible Dictionary

Kiss. Kissing the lips, by way of affectionate salutation, was customary among near relatives of both sexes, in both patriarchal and later times.  Genesis 29:11;  Song of Solomon 8:1. Between individuals of the same sex, and in a limited degree between those of different sexes, the kiss on the cheek, as a mark of respect or an act of salutation, ha, s at all times, been customary in the East, and can hardly be said to be extinct even in Europe. In the Christian Church, the kiss of charity was practiced not only as a friendly salutation, but as an act symbolical of love and Christian brotherhood.  Romans 16:16;  1 Corinthians 16:20;  2 Corinthians 13:12;  1 Thessalonians 5:6;  1 Peter 5:14.

It was embodied in the earlier Christian offices, and has been continued in some of those now in use. Among the Arabs, the women and children kiss the beards of their husbands or fathers. The superior returns the salute by a kiss on the forehead. In Egypt, an inferior kisses the hand of a superior, generally on the back, but sometimes, as a special favor, on the palm also. To testify abject submission, and in asking favors, the feet are often kissed instead of the hand.

The written decrees of a sovereign are kissed in token of respect; even the ground is sometimes kissed by Orientals in the fullness of their submission.  Genesis 41:40;  1 Samuel 24:8;  Psalms 72:9 etc. Kissing is spoken of, in Scriptures, as a mark of respect or adoration to idols.  1 Kings 19:18;  Hosea 13:2.

Fausset's Bible Dictionary

The customary salutation in the East as a mark of respect or affection ( Genesis 27:26;  Song of Solomon 1:2;  Luke 7:45); hence the token used by the hypocrite to pretend love ( 2 Samuel 15:5 Absalom;  Matthew 26:48 Judas). The "kiss of charity" or love, "an holy kiss" (pure and chaste), was the pledge of Christian brotherhood (Apostol. Const. 2:57; 8:11) in the early church (Justin Martyr, Apology 1:65), especially at the Lord's supper, when the kiss was passed through the congregation, the men kissing the men, the women the women ( Romans 16:16;  1 Corinthians 16:20;  2 Corinthians 13:12;  Acts 20:37;  1 Thessalonians 5:26;  1 Peter 5:14). Tertullian calls it (de Orat. 14) "the kiss of peace." Not a mere conventional salutation, "the mystic kiss" (Clemens Alex. Paedag. 3:11), i.e. symbolizing union in Christ. A kiss was the mark also of reverence and subjection. So Samuel after anointing Saul kissed him ( 1 Samuel 10:1). Also used in religious "adoration" (derived from the Latin, Ad Os "to the mouth," namely, kissing the hand in homage), whether of idols ( Job 31:27;  1 Kings 19:18;  Hosea 13:2) or of Jehovah ( Psalms 2:12). So the Muslims kiss the Kaabaat Mecca.

Wilson's Dictionary of Bible Types

This is a sign of trust and affection, either true or false. A few Scriptures are given herewith to show the many ways in which the word "kiss" is used in the Scriptures:

 Genesis 27:26 (c) Kiss of devotion

 Genesis 45:15 (c) Kiss of reconciliation

 Genesis 50:1 (c) The farewell kiss

 Ruth 1:14 (c) Kiss of desertion

 1 Samuel 10:1 (c) Kiss of honor

 1 Samuel 20:41 (c) Kiss of confidence

 2 Samuel 15:5 (c) Kiss of treason

 2 Samuel 20:9 (c) Kiss of hypocrisy

 Job 31:27 (c) Kiss of connivance

 Psalm 2:12 (c) Kiss of trust

 Psalm 85:10 (c) Kiss of justice

 Proverbs 7:13 (c) Kiss of impudence

 Proverbs 27:6 (c) The enemy's kiss

 Song of Solomon 1:2 (c)Kiss of affection

 Luke 7:45 (c) Kiss of gratitude

 Luke 22:48 (c) Kiss of betrayal

 Acts 20:37 (c) Kiss of sorrow

 Romans 16:16 (c) Holy kiss of saints

Easton's Bible Dictionary

 Genesis 27:26,27 29:13 Luke 7:38,45 Genesis 33:4 2 Samuel 14:33 Genesis 31:28,55 Ruth 1:14 2 Samuel 19:39 Psalm 2:12 1 Samuel 10:1 Genesis 27:26 31:28,55 48:10 50:1 Exodus 18:7 Ruth 1:9,14 Genesis 29:13 33:4 45:15 Romans 16:16 1 Corinthians 16:20 2 13:12 1 Thessalonians 5:26 1 Peter 5:14 1 Kings 19:18 Hosea 13:2

People's Dictionary of the Bible

Kiss. Kissing the lips in salutation was customary among near relatives of both sexes.  Genesis 29:11;  Song of Solomon 8:1. Between individuals of the same sex, and in a limited degree between those of different sexes, the kiss on the cheek as a mark of respect or an act of salutation has at all times been customary in the East. In the Christian Church the kiss of charity was practiced not only as a friendly salutation, but as an act symbolical of love and Christian brotherhood.  Romans 16:16;  1 Corinthians 16:20;  2 Corinthians 13:12;  1 Thessalonians 5:26;  1 Peter 5:14 Among the Arabs the women and children kiss the beards of their husbands or fathers. The superior returns the salute by a kiss on the forehead. In Egypt an inferior kisses the hand of a superior, generally on the back, but sometimes, as a special favor, on the palm also. Kissing is spoken of in Scripture as a mark of respect or adoration to idols.  1 Kings 19:18;  Hosea 13:2.

Morrish Bible Dictionary

This common mode of salutation among relatives is sanctified by its adoption in the church. Five of the Epistles close with the exhortation to greet one another with a holy kiss, or kiss of love.  Romans 16:16;  1 Corinthians 16:20;  2 Corinthians 13:12;  1 Thessalonians 5:26;  1 Peter 5:14 . When Paul said farewell to the elders of Ephesus, they wept sore, and fell on his neck and kissed him. Permission to kiss the hand of a superior is a mark of honour. The heathen kissed their gods.  1 Kings 19:18;  Hosea 13:2 . In the case of distant objects of worship, like the sun and moon, they kissed the hand ( Job 31:26,27 ), hence the most usual word for worship in the N.T. is προσκυνέω, from κυνέω, to kiss. Kings and judges of the earth are exhorted to kiss the Son when He comes to reign, lest He be angry, and they perish.  Psalm 2:12 .

American Tract Society Bible Dictionary

This salutation was customary in the East, to express regard and reverence, as well as affection,  Genesis 29.13;  Ruth 1.14;  Acts 20.37 . Sometimes the beard was kissed,  2 Samuel 20:9; and in token of humble affection, the feet,  Luke 7:38 . Images and the heavenly bodies were worshipped by kissing the hand towards them,  1 Kings 19:18   Job 31:27   Hosea 13:2 . The expression, "Kiss the Son,"  Psalm 2:12 , may be illustrated by  1 Samuel 10:1 , where king Saul receives the kiss of allegiance from Samuel. This salutation being customary in those days between man and man, was used in the early church as a pledge of Christian peace and charity,  Romans 16:16   1 Peter 5:14 .

Bridgeway Bible Dictionary

Kissing was a very ancient custom among Israelites and other peoples of the region. It was a sign of affection between relatives, between friends and between lovers ( Genesis 29:11; Song of  Song of Solomon 1:2;  Song of Solomon 8:1;  Matthew 26:48;  Luke 15:20). It was also a sign of homage to a king ( 1 Samuel 10:1;  Psalms 2:12; cf.  Matthew 26:49) or devotion to an idol ( 1 Kings 19:18;  Hosea 13:2). In New Testament times kissing became the customary form of greeting between Christians ( Romans 16:16;  1 Peter 5:14).

Webster's Dictionary

(1): ( v. t.) To touch gently, as if fondly or caressingly.

(2): ( v. i.) To make or give salutation with the lips in token of love, respect, etc.; as, kiss and make friends.

(3): ( v.) A small piece of confectionery.

(4): ( v.) A salutation with the lips, as a token of affection, respect, etc.; as, a parting kiss; a kiss of reconciliation.

(5): ( v. i.) To meet; to come in contact; to touch fondly.

(6): ( v. t.) To salute with the lips, as a mark of affection, reverence, submission, forgiveness, etc.

Watson's Biblical & Theological Dictionary

a mode of salutation, and token of respect, which has been practised in all nations. It was also in ordinary use among the Jews; hence Judas in this way saluted his Master. But there was also the kiss of homage, as one of the ceremonies performed at the inauguration of the kings of Israel. The Jews called it the kiss of majesty.  Psalms 2:12 , seems to be an allusion to this. St. Paul speaks frequently of the kiss of peace, which was in use among believers, and was given by them to one another as a token of charity and union, publicly in their religious assemblies,  Hebrews 13:24 . Kissing the feet is in eastern countries expressive of exuberant gratitude or reverence.

King James Dictionary

KISS,

1. To salute with the lips. 2. To treat with fondness to caress.

The hearts of princes kiss obedience.

3. To touch gently.

When the sweet wind did gently kiss the trees.

KISS, n. A salute given with the lips a common token of affection.

Hastings' Dictionary of the New Testament

See Salutation.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

( נָשִׁק , Nashak'; Gr. Φιλέω , to Love, and derivatives). Originally the act of kissing had a symbolical character, as a natural species of language, expressive of tender affection and respect. It appears from the case of Laban and Jacob ( Genesis 29:13) that this method of salutation was even then established and recognised as a matter of course. In  Genesis 27:26-27, a kiss is a sign of affection between a parent and child; in  Song of Solomon 8:1, between a lover and his bride. It was also, as with some modern nations, a token of friendship and regard bestowed when friends or relations met or separated ( Tobit 7:6;  Tobit 10:12;  Luke 7:45;  Luke 15:20;  Acts 20:37;  Matthew 26:48;  2 Samuel 20:9); the same custom is still usual in the East (Tischendorf, Reise, I, 255). The Church of Ephesus wept sore at Paul's departure, and fell on his neck and kissed him. When Orpah quitted Naomi and Ruth ( Ruth 1:14), after the three had lifted up their voice and wept, she "kissed her mother-in-law, but Ruth clave unto her."

That it was usual to kiss the mouth ( Proverbs 24:26) may be presumed ( Genesis 33:4;  Exodus 4:27;  Exodus 18:7;  1 Samuel 20:41). Kissing the lips was not only permitted, but customary among near relatives of both sexes, both in patriarchal and in later times ( Genesis 29:11;  Song of Solomon 8:1). Between individuals of the same sex, and in a limited degree between those of different sexes, the kiss on the cheek as a mark of respect or an act of salutation has at all times been customary in the East, and can hardly be said to be extinct even in Europe. Mention is made of it

(1) between parents and children ( Genesis 27:26-27;  Genesis 31:28;  Genesis 31:55;  Genesis 48:10; Genesis 1, 1;  Exodus 18:7;  Ruth 1:9;  Ruth 1:14;  2 Samuel 14:33;  1 Kings 19:20;  Luke 15:20;  Tobit 7:6;  Tobit 10:12);

(2) between brothers, or near male relatives or intimate friends ( Genesis 29:13;  Genesis 33:4;  Genesis 45:15;  Exodus 4:27;  1 Samuel 20:41);

(3) the same mode of salutation between persons not related, but of equal rank, whether friendly or deceitful, is mentioned ( 2 Samuel 20:9;  Psalms 85:10;  Proverbs 27:6;  Luke 7:45 [1st clause]; 22:48;  Acts 20:37);

(4) as a mark of real or affected condescension ( 2 Samuel 15:5;  2 Samuel 19:39);

(5) respect from an inferior ( Luke 7:38;  Luke 7:45, and perhaps 8:44). In other cases the kiss is imprinted on the beard (see Arvieux, 3:182); sometimes on the hair of the head (see D'Orville, Ad Chariton, 8: 4), which was then taken hold of by the hand ( 2 Samuel 20:9). Among the Arabs the women and children kiss the beards of their husbands or fathers. The superior returns the salute by a kiss on the forehead. Kissing the hand of another appears to be a modern practice. In Egypt an inferior kisses the hand of a superior, generally on the back, but sometimes, as a special favor, on the palm also. To testify abject submission, and in asking favors, the feet are often kissed instead of the hand ( Luke 7:38). " The son kisses the hand of his father, the wife that of her husband, the slave, and often the free servant, that of the master. The slaves and servants of a grandee kiss their lord's sleeve, or the skirt of his clothing" (Lane, Fod. Eg. ii, 9; compare Arvieux, Trav. p. 151; Burckhardt, Trav. i, 369; Niebuhr, Voy. i, 329; ii, 93; Layard, Nin. i, 174; Wellsted, Arebia, i, 341; Malcolm, Sketches of Persia, p. 271). Friends saluting each other'join the right hand, then each kisses his own hand, and puts it to his lips and forehead, or breast; after a long absence they embrace each other, kissing first on the right side of the face or neck, and then on the left, or on both sides of the beard (Lane, ii, 9,10; comp. Irby and Mangles, p. 116; Chardin, Voyage, 3:421; Burckhardt, Notes, i, 369; Russell, Aleppo, i, 240). The passage of  Job 31:27, " Or my mouth hath kissed my hand," is not in point (see Menken, Dissert. in p. 1., Lipsi.e, 1711; Dought ei, Analect. i, 211; Kieseling, in the Nov. Miscell. Lips. 9: 595; Bottiger, Kunstnzythol. i, 52), and refers to idolatrous usages (see L. Weger, De Osc. Manus Idolctrica, Regiom. 1698), namely, the adoration of the heavenly bodies (comp. Cicero, Ver. 4: 43; Gesenius, Comment. on  Isaiah 49:23). (See Adoration).

It was the custom to throw kisses towards the images of the gods, and towards the sun and moon ( 1 Kings 19:18;  Hosea 13:2; comp. Minuc. Felix, ii, 5; Tacit. Hist. 3: 24, 3; Lucian, De Salt. c. 17; Pliny, Hist. Nat. 28: 5). The kissing of princes was a token of homage (Psalm ii, 12;  1 Samuel 10:1; Xenophon, Cyrop. 7: 5, 32). So probably in  Genesis 41:40, "Upon thy mouth shall all my people kiss," where the Auth. Vers. interprets, "According to thy word shall all my people be ruled" (see Gesenius, Thesaur. Heb. p. 923). We may compare the Mohammedan custom of kissing the Kaaba at Mecca (Burckhardt, Trav. i, 250, 298, 323; Crichton, Arabia, ii, 215). Xenophon says (Agesil. 5:4) that it was a national custom with the Persians to kiss whomsoever they honored; and a curious passage to this effect may be found in the Cyclopaedia (i, 4, 27). Kissing the feet of princes was a token of subjection and obedience, which was sometimes carried so far that the print of the foot received the kiss, so as to give the impression that the very dust had become sacred by the royal tread, or that the subject was not worthy to salute even the prince's foot, but was content to kiss the earth itself near or on which he trod (Isaiah 49:33;  Micah 7:17;  Psalms 72:9; comp.  Genesis 41:40;  1 Samuel 24:8;  Matthew 28:9; see Dion Cass. lix, 27; Seneca, De Benef: ii, 12). Similar usages prevail among the Orientals to the present day (see Wilkinson, Anc. EI. ii, 203; Layard, Ninev. i, 274; Harmer, Obs. i, 336; Niebuhr, Travels, i, 414; comp. Assemani, Bibl. Or. i, 377; Otho, Lex. Raub. p. 233; Barhebr. Chronicles p. 148, 189, 569). The Rabbins, in the meddlesome, scrupulous, and falsely delicate spirit which animated much of what they wrote, did not permit more than three kinds of kisses-the kiss of reverence, of reception, and of dismissal (Breshith Rabba on  Genesis 29:11).

The peculiar tendency of the Christian religion to encourage honor towards all men, as men, to foster and develop the softer affections, and, in the trying condition of the early Church, to make its members intimately known one to another, and unite them in the closest bonds, led to the observance of kissing as an accompaniment of that social worship which took its origin in the very cradle of our religion. (See Coteler, Ad constitut. Apost. ii, 57; Fessel, Advers. sacr. p. 283.) Hence the exhortation, " Salute each other with a holy kiss" ( Romans 16:16; see also  1 Corinthians 16:20;  2 Corinthians 13:12;  1 Thessalonians 5:26; in  1 Peter 5:14 it is termed "a kiss of charity"). " It might, perhaps, be understood among the members of the Church that the kiss was to be exchanged between persons of the same sex only, though no direction to this effect is found in the apostolic epistles, and it is known that in process of time the heathen took occasion from the practice to reproach the Christians for looseness of manners. On this account care was taken (as appears from the Apostolical Constitutions) to maintain in respect to it the distinction of sexes; but the practice itself was kept up for centuries, especially in connection with the celebration of the Supper. It was regarded as the special token of perfect reconciliation and concord among the members of the Church, and was called simply the Peace ( Εἰρήνη ) , or the Kiss Of Peace (osculum pacis). It was exchanged in the Eastern Church before, but in the Western after the consecration prayer. Ultimately, however, it was discontinued as a badge of Christian fellowship, or a part of any Christian solemnity" (Fairbairn). (See Apost. Constit. ii, 57; 8:11; Just. Mart. Apol. i, 65; Palmer, On Lit. ii, 102, lad note from Du Cange; Bingham, Christ. Antiq. b. 12:c. 4: § 5, vol. 4:49; b. ii, c. 11: § 10, vol. i, 161; b. ii, c. 19: § 17, vol. i, 272; b. 4:c. 6: § 14, vol. i, 526; b. 22:c. 3: § 6, vol. 7:316; see also Cod. Just. V. Tit. 3:16, de Don. ante Nupt.; Brande, Pop. Antiq. ii, 87). The peculiar circumstances have now vanished which gave propriety and emphasis to such an expression of brotherly love and Christian friendship. (See Wemyss, Clavis Synmbolica, s.v.) The kiss of peace still forms lpart of one of the rites of the Romish Church. It is given immediately before the communion; the clergyman who celebrates mass kissing the altar, and embracing the deacon, saying, " Pax tibi, frater, et ecclesiae sanctx Dei;" the deacon does the same to the subdeacon, saying, "Pax tecum;" the latter then salutes the others.

Kissing the foot or toe has been required by the popes as a sign of respect from the secular power since the 8th century. The first who received this honor was pope Constantine I. It was paid him by the emperor Justinian II, on his entry into Constantinople in 710. Valentine I, about 827, required every one to kiss his foot, and from that time this mark of reverence appears to have been expected by all popes. When the ceremony takes place, the pope wears a slipper with a cross, which is kissed. In more recent times, Protestants have not been required to kiss the pope's foot, but merely to bend the knee slightly. (See Adoration).

On the subject of this article generally, consult Emmerich, De Osculis ap. Vet. in discessu (Meining. 1783); Heckel, De Osculis (Lipsie, 1689); Pfanner, De Osculis Christianor. Veter., in his Obs. Sacr. ii, 131-201; Kempius, De Osculis (Francof. 1680); Jac. Herrenschmidius, Osculogia (Viteb. 1630); Miller, De Osculo Sancto (Jena, 1674); Boberg, De Osculis Hebr.; Lomeier, Diss. genial. 1p. 328; also in Ugolini, Thesaur. vol. xx; Gotz, De Osculo (Jena, 1670); Lange, Friedenkuss d. alten Christen (Leipz. 1747); compare Fabricius, Bibliogr. antiquar. p. 1016 sq.; and other monographs cited by Volbeding, Index, p. 55, 147. (See Salutation).

International Standard Bible Encyclopedia

( נשׁק , nāshaḳ  ; φιλέω , philéō , καταφιλέω , kataphiléō , φίλημα , phı́lēma ): The kiss is common in eastern lands in salutation, etc., on the cheek, the forehead, the beard, the hands, the feet, but not (in Pal) the lips (Cheyne, Eb , under the word "Salutations"). In the Bible there is no sure instance of the kiss in ordinary salutation. We have in the Old Testament nāshaḳ , "to kiss," used (1) of relatives (which seems the origin of the practice of kissing; compare   Song of Solomon 8:1 , "Oh that thou wert as my brother ... I would kiss thee; yea, and none would despise me");  Genesis 27:26 ,  Genesis 27:27 (Isaac and Jacob);   Genesis 29:11 (Jacob and Rachel);   Genesis 33:4 (Esau and Jacob);   Genesis 45:15 (Joseph and his brethren);   Genesis 48:10 (Jacob and Joseph's sons);   Genesis 50:1 (Joseph and his father);   Exodus 4:27 (Aaron and Moses);   Exodus 18:7 (Moses and Jethro, united with obeisance); Rth 1:9, Rth 1:14 (Naomi and her daughters-in-law - a farewell);   2 Samuel 14:33 (David and Absalom);   1 Kings 19:20 (Elisha and his parents - a farewell); see also   Genesis 29:13;  Genesis 31:28 ,  Genesis 31:55; Tobit 7:6; 10:12. (2) Of friendship and affection  ; compare  1 Samuel 20:41 (David and Jonathan);   2 Samuel 15:5 (Absalom and those who came to him);   2 Samuel 19:39 (David and Barzillai - a farewell);   2 Samuel 20:9 (Joab and Amasa);   Proverbs 27:6 ("the kisses ( neshı̄ḳāh ) of an enemy"); 1 Esdras 4:47 ("the king stood up, and kissed him"). (3) Of love  ; compare  Song of Solomon 1:2 , "Let him kiss me with the kisses ( neshı̄ḳāh ) of his mouth";  Proverbs 7:13 (of the feigned love of "the strange woman"). (4) Of homage , perhaps; compare  1 Samuel 10:1 (Samuel after anointing David king);   Genesis 41:40 , "Unto thy word shall all my people be ruled," the Revised Version margin "order themselves," or "do homage," the King James Version margin "Hebrew be armed or kiss" ( nāshaḳ );  Psalm 2:12 , "Kiss the son" (American Standard Revised Version), the English Revised Version margin "Some versions render, 'Lay hold of (or receive) instruction'; others, 'Worship in purity' "; some ancient versions give 'Kiss (or, do homage) purely.' (5) Of idolatrous practices  ; compare  1 Kings 19:18;  Hosea 13:2 (compare   Hosea 8:5 ,  Hosea 8:6;  Hosea 10:5 );  Job 31:27 , probably, "kissing the hand to the sun or moon" (compare  Job 31:26 ,  Job 31:27 ). See Adoration . (6) A figurative use may be seen in  Psalm 85:10;  Proverbs 24:26;  Ezekiel 3:13 , where "touched" is nāshaḳ (see the King James Version margin). (7) In Additions to Esther 13:13 we have "I could have been content ... to kiss the soles of his feet," and in Ecclesiasticus 29:5, "Till he hath received, he will kiss a man's hands" - marks of self-humiliation or abasement.

In the New Testament we have phileō , "to kiss," "to be friendly," and kataphileō , "to kiss thoroughly," "to be very friendly" - the first in   Matthew 26:48;  Mark 14:44;  Luke 22:47 , of the kiss with which Judas betrayed his Master. This was probably meant to be taken as an expression of special regard, which is expressed by the kataphileō of  Matthew 26:49;  Mark 14:45; the same word is used of the woman who kissed the feet of Christ ( Luke 7:38 ,  Luke 7:45 ); of the father's greeting of the returning prodigal ( Luke 15:20 ); and of the farewell to Paul of the Ephesian Christians ( Acts 20:37 ); philēma , "a kiss," "a mark of friendship," is used by our Lord as that which Simon omitted to give him (which may refer to ordinary hospitality), but which the woman had bestowed so impressively (  Luke 7:45 ); of the kiss of Judas ( Luke 22:48 ); and of the "holy kiss" wherewith Christians greeted each other, which, according to the general usage we have seen, would be as the members of one family in the Lord, or as specially united in holy love ( Romans 16:16;  1 Corinthians 16:20;  2 Corinthians 13:12;  1 Thessalonians 5:26;  1 Peter 5:14 ). There is reason to believe that, as a rule, men only thus greeted men, and women, women. In the Apostolical Constitutions (3rd century) it is so enjoined.

Kitto's Popular Cyclopedia of Biblial Literature

Originally the act of kissing had a symbolical character, and, though this import may now be lost sight of, yet it must be recognized the moment we attempt to understand or explain its signification. Acts speak no less, sometimes far more forcibly, than words. In the language of action, a kiss, inasmuch as it was a bringing into contact of parts of the body of two persons, was naturally the expression and the symbol of affection, regard, respect, and reverence; and if any deeper source of its origin were sought for, it would, doubtless, be found in the fondling and caresses with which the mother expresses her tenderness for her babe. That the custom is of very early date appears from , where we read—'When Laban heard the tidings of Jacob, his sister's son, he ran to meet him, and embraced him and kissed him, and brought him to his house:' the practice was even then established and recognized as a matter of course. In , a kiss is a sign of affection between a parent and child. It was also, as with some modern nations, a token of friendship and regard bestowed when friends or relations met or separated (;;;;;; ). The church of Ephesus wept sore at Paul's departure, and fell on his neck and kissed him. When Orpah departed from Naomi and Ruth after the three had lifted up their voice and wept, she 'kissed her mother-in-law; but Ruth clave unto her.' It was usual to kiss the mouth (;;;; ) or the beard, which was then taken hold of by the hand . Kissing of the feet was an expression of lowly and tender regard . Kissing of the hand of another appears to be a modern practice: the passage of , 'Or my mouth hath kissed my hand,' is not in point, and refers to idolatrous usages, namely, the adoration of the heavenly bodies. It was the custom to throw kisses towards the images of the gods, and towards the sun and moon . The kissing of princes was a token of homage . Xenophon says that it was a national custom with the Persians to kiss whomsoever they honored. Kissing the feet of princes was a token of subjection and obedience; which was sometimes carried so far that the print of the foot received the kiss, so as to give the impression that the very dust had become sacred by the royal tread, or that the subject was not worthy to salute even the prince's foot, but was content to kiss the earth itself near or on which he trod (;; ). The Rabbins, in the meddlesome, scrupulous, and falsely delicate spirit which animated much of what they wrote, did not permit more than three kinds of kisses, the kiss of reverence, of reception, and of dismissal.

The peculiar tendency of the Christian religion to encourage honor towards all men, as men, to foster and develop the softer affections, and, in the trying condition of the early church, to make its members intimately known one to another, and unite them in the closest bonds, led to the observance of kissing as an accompaniment of that social worship which took its origin in the very cradle of our religion. Hence the exhortation—'Salute each other with a holy kiss' (; see also;;; in , it is termed 'a kiss of charity'). The observance was continued in later days, and has not yet wholly disappeared, though the peculiar circumstances have vanished which gave propriety and emphasis to such an expression of brotherly love and Christian friendship.