Kiss

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KISS (Heb. nĕshîqah, Gr. Philçma).—Kissing is a mark of affection between parents and children (Gen_27:26 f., Rth_1:9, 1Ki_19:20 etc.), members of a family, or near connexions (Gen_29:13; Gen_45:15), and equals in rank (2Sa_20:9, Act_20:37). Guests are received with a kiss (Luk_7:45). A kiss from a superior marks condescension (2Sa_15:5; 2Sa_19:39). These kisses may he on the lips, but are usually on the cheek or neck. The kiss was a token of love (Son_1:2; Son_8:1), of homage and submission (Gen_41:40, Job_31:27, Psa_2:12), and was also an act of idolatrous worship (1Ki_19:18, Hos_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 (Mat_26:49 etc.). A kiss on the hand would have been natural. The ‘holy kiss,’ or ‘kiss of love’ (1Co_16:20, 1Pe_5:14), marked the tie that united Christians in a holy brotherhood.
W. Ewing.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

The customary salutation in the East as a mark of respect or affection (Gen_27:26; Son_1:2; Luk_7:45); hence the token used by the hypocrite to pretend love (2Sa_15:5 Absalom; Mat_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 (Rom_16:16; 1Co_16:20; 2Co_13:12; Act_20:37; 1Th_5:26; 1Pe_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 (1Sa_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; 1Ki_19:18; Hos_13:2) or of Jehovah (Psa_2:12). So the Muslims kiss the Kaabaat Mecca.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

Kiss. Kissing the lips, by way of affectionate salutation, was customary among near relatives of both sexes, in both patriarchal and later times. Gen_29:11; Son_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. Rom_16:16; 1Co_16:20; 2Co_13:12; 1Th_5:6; 1Pe_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. Gen_41:40; 1Sa_24:8; Psa_72:9 etc. Kissing is spoken of, in Scriptures, as a mark of respect or adoration to idols. 1Ki_19:18; Hos_13:2.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

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. Psa_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, Heb_13:24. Kissing the feet is in eastern countries expressive of exuberant gratitude or reverence.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.

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 (Gen_29:11; Song of Son_1:2; Son_8:1; Mat_26:48; Luk_15:20). It was also a sign of homage to a king (1Sa_10:1; Psa_2:12; cf. Mat_26:49) or devotion to an idol (1Ki_19:18; Hos_13:2). In New Testament times kissing became the customary form of greeting between Christians (Rom_16:16; 1Pe_5:14).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.

(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 Son_8:1, ?Oh that thou wert as my brother ... I would kiss thee; yea, and none would despise me?); Gen_27:26, Gen_27:27 (Isaac and Jacob); Gen_29:11 (Jacob and Rachel); Gen_33:4 (Esau and Jacob); Gen_45:15 (Joseph and his brethren); Gen_48:10 (Jacob and Joseph's sons); Gen_50:1 (Joseph and his father); Exo_4:27 (Aaron and Moses); Exo_18:7 (Moses and Jethro, united with obeisance); Rth_1:9, Rth_1:14 (Naomi and her daughters-in-law - a farewell); 2Sa_14:33 (David and Absalom); 1Ki_19:20 (Elisha and his parents - a farewell); see also Gen_29:13; Gen_31:28, Gen_31:55; Tobit 7:6; 10:12. (2) Of friendship and affection; compare 1Sa_20:41 (David and Jonathan); 2Sa_15:5 (Absalom and those who came to him); 2Sa_19:39 (David and Barzillai - a farewell); 2Sa_20:9 (Joab and Amasa); Pro_27:6 (?the kisses (neshı̄ḳāh) of an enemy?); 1 Esdras 4:47 (?the king stood up, and kissed him?). (3) Of love; compare Son_1:2, ?Let him kiss me with the kisses (neshı̄ḳāh) of his mouth?; Pro_7:13 (of the feigned love of ?the strange woman?). (4) Of homage, perhaps; compare 1Sa_10:1 (Samuel after anointing David king); Gen_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); Psa_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 1Ki_19:18; Hos_13:2 (compare Hos_8:5, Hos_8:6; Hos_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 Psa_85:10; Pro_24:26; Eze_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 Mat_26:48; Mar_14:44; Luk_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 Mat_26:49; Mar_14:45; the same word is used of the woman who kissed the feet of Christ (Luk_7:38, Luk_7:45); of the father's greeting of the returning prodigal (Luk_15:20); and of the farewell to Paul of the Ephesian Christians (Act_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 (Luk_7:45); of the kiss of Judas (Luk_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 (Rom_16:16; 1Co_16:20; 2Co_13:12; 1Th_5:26; 1Pe_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.

International Standard Bible Encyclopedia
PRINTER 1915.

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 Gen_29:13, 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 Gen_27:26-27, 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 (Tob_7:6; Tob_10:12; Luk_7:45; Luk_15:20; Act_20:37; Mat_26:48; 2Sa_20:9). 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 (Rth_1:14) 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 (Gen_33:4; Exo_4:27; Exo_18:7; 1Sa_20:41; Pro_24:26) or the beard, which was then taken hold of by the hand (2Sa_20:9). Kissing of the feet was an expression of lowly and tender regard (Luk_7:38). Kissing of the hand of another appears to be a modern practice: the passage of Job_31:27, '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 (1Ki_19:18; Hos_13:2). The kissing of princes was a token of homage (Psa_2:12; 1Sa_10:1). 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 (Isa_49:23; Mic_7:17; Psa_72:9). 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' (Rom_16:16; see also 1Co_16:20; 2Co_13:12; 1Th_5:26; in 1Pe_5:14, 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.




The Popular Cyclopedia of Biblical Literature
by John Kitto.

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:

Gen_27:26 (c) Kiss of devotion
Gen_45:15 (c) Kiss of reconciliation
Gen_50:1 (c) The farewell kiss
Rth_1:14 (c) Kiss of desertion
1Sa_10:1 (c) Kiss of honor
1Sa_20:41 (c) Kiss of confidence
2Sa_15:5 (c) Kiss of treason
2Sa_20:9 (c) Kiss of hypocrisy
Job_31:27 (c) Kiss of connivance
Psa_2:12 (c) Kiss of trust
Psa_85:10 (c) Kiss of justice
Pro_7:13 (c) Kiss of impudence
Pro_27:6 (c) The enemy's kiss
Son_1:2 (c)Kiss of affection
Luk_7:45 (c) Kiss of gratitude
Luk_22:48 (c) Kiss of betrayal
Act_20:37 (c) Kiss of sorrow
Rom_16:16 (c) Holy kiss of saints
Wilson's Dictionary of Bible Types
press 1957.

Kiss
(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 (Gen_29:13) that this method of salutation was even then established and recognised as a matter of course. In Gen_27:26-27, a kiss is a sign of affection between a parent and child; in Son_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 (Tob_7:6; Tob_10:12; Luk_7:45; Luk_15:20; Act_20:37; Mat_26:48; 2Sa_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 (Rth_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 (Pro_24:26) may be presumed (Gen_33:4; Exo_4:27; Exo_18:7; 1Sa_20:41). Kissing the lips was not only permitted, but customary among near relatives of both sexes, both in patriarchal and in later times (Gen_29:11; Son_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 (Gen_27:26-27; Gen_31:28; Gen_31:55; Gen_48:10; Genesis 1, 1; Exo_18:7; Rth_1:9; Rth_1:14; 2Sa_14:33; 1Ki_19:20; Luk_15:20; Tob_7:6; Tob_10:12);
(2) between brothers, or near male relatives or intimate friends (Gen_29:13; Gen_33:4; Gen_45:15; Exo_4:27; 1Sa_20:41);
(3) the same mode of salutation between persons not related, but of equal rank, whether friendly or deceitful, is mentioned (2Sa_20:9; Psa_85:10; Pro_27:6; Luk_7:45 [1st clause]; 22:48; Act_20:37);
(4) as a mark of real or affected condescension (2Sa_15:5; 2Sa_19:39);
(5) respect from an inferior (Luk_7:38; Luk_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 (2Sa_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 (Luk_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 Isa_49:23). SEE ADORATION.
It was the custom to throw kisses towards the images of the gods, and towards the sun and moon (1Ki_19:18; Hos_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; 1Sa_10:1; Xenophon, Cyrop. 7:5, 32). So probably in Gen_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; Mic_7:17; Psa_72:9; comp. Gen_41:40; 1Sa_24:8; Mat_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 Gen_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" (Rom_16:16; see also 1Co_16:20; 2Co_13:12; 1Th_5:26; in 1Pe_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.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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