Talk:Greek words for love

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I do not know who is responsible for this information, but does anyone else think it strange that this article claims "agape" to be "brotherly" love but the name of the the famous city in Pennsylvania boasting itself as the City of Brotherly Love is not named Agapedelphia? Agape is for the kind of love that God the Father has for His creation. It is the kind of love that is not dependent on the object ("the world" in John 3:16). God's love is focused on the subject which is God Himself. God loves us because of who He is NOT because of who or what we are; what we do; how much we give; or how good we are. By the same token His love is without condition beecause once again it is NOT dependent on me or you. TonerTee (talk) 02:10, 4 April 2011 (UTC)
 * Your comments highlight the problem with the article, which is that it is essentially written from the perspective of people of a certain christian tradition, and mostly of those making reference to CS Lewis', "The Four Loves". The title of this article should be changed to be the "Greek Words for Love used in the New Testament" or even "The Greek Words for Love in CS Lewis' "The Four Loves"". Your complaint about the definition of eros may well be down to your assumption that CS Lewis was right and the editor was wrong. I think that the best result might be for the content to be moved to the article on "The Four Loves", as it clearly is inadequate in covering the topic stated in the title (and I use as my reference someone who appears to know better - Ellaivarios). --Muchado (talk) 23:13, 9 May 2012 (UTC)

There are more than 4, I believe it's 7. Could we please take all the Greek love articles, MERGE THEM, take them out of the hands of the folks regurgitating C.S. Lewis and their mis-remembered Sunday School lesson and make the damn thing a complete and accurate reference? — Preceding unsigned comment added by 71.47.174.65 (talk) 14:04, 21 May 2014 (UTC)

scriptural references
I think the three uses of agape at Mt.22:19, Jn15:12, and 1Jn.4:8 are important to have in this article. Most people interested in the greek words for love are interested because they are interested in studying the bible. Those three references are the three that give the clearest examples illustrating the meaning, in context, of agape as used by NT authors. Also, they are the most 'famous' examples of the use of the word 'love' in the bible. Also, it would be unbalanced to give the scriptural example of 'negative' use of the word without the more significant uses also given. Oliver Low 13:47, 24 April 2007 (UTC)

'Platonic' love
As I recollect, the work that Plato actually uses is ἔρως, perhaps this is better covered under Platonic love. — Preceding unsigned comment added by M.e (talk • contribs) 04:18, 2004 June 13 (UTC)

love lists Storge as a fourth greek word for love. Is this in common use, or are the already here the main ones? — Preceding unsigned comment added by Kevinatilusa (talk • contribs) 10:11, 2004 July 22 (UTC)


 * I've heard that word before. I've added it, but someone more familiar with Wikipedia's Unicode customs may want to clean it up a little. Factitious 19:29, Oct 19, 2004 (UTC)

And what about 'Caritas'? I'd always heard the Greek words for love to be Eros, Agape and Caritas.

Love at first site! — Preceding unsigned comment added by 205.143.222.10 (talk) 20:01, 2005 November 14 (UTC)

'Caritas' is the Latin word for love - Benedict XVI released an encyclical entiteled Deus Caritas est meaning 'God is love.'

This is good work. I would reccomend adding "Love (agape) is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails" (1Corinthians 13:4-8a), as it was listed in the article "agape". Daveramone 03:42, 4 April 2007 (UTC)

Bullets
I've added bullets to emphasize the list and make it easier to spot, scan, and read. Tell me what you think   Lue3378 09:47, 4 March 2006 (UTC)


 * Yep, looks good! Keep up the good work! --G Rutter 15:54, 8 March 2006 (UTC)

The article is well-written and very accurate in my estimation. I am a long-term biblical student (scholar?) of 42 plus years.

I added some to your article which may be too wordy. However, I thought that there needed to be some added elements. Generally speaking most Christians mistakenly think that the word "apape" always has the meaning of a divine love. While this may be a major application in the N.T., it is not always used thus even in the N.T. (One exception that I know - II Tim. 4:10)

Feel free to edit the part I added. (TLC) — Preceding unsigned comment added by Tlc2451@excite.com (talk • contribs) 15:09, 2006 August 29 (UTC)

mention unconditional love in the heading for agape
I think that the unconditional love aspect of agape should be mentioned. It is high in the main article for agape, and is one of the more important parts of its definition. —The preceding unsigned comment was added by 24.158.29.214 (talk) 02:17, 13 May 2007 (UTC).
 * The word has no such connotations. It may in Christian theology, in which case there are multiple pages on said theology where such annotation might be appropriate.  The Greek word itself however in no way either connotates or denotates "unconditional" love. pookster11 06:56, 23 May 2007 (UTC)
 * At some point unconditional love was either added or re-added. As noted above, it doesn't have that connotation. Please provide citation. --Mathscienced (talk) 21:09, 16 October 2014 (UTC)

Paul Did Not Write the Letter to Timothy
so im changing "paul the apostle" to "the writer" or maybe the "author" i have to go back and look at the context —Preceding unsigned comment added by 99.147.228.147 (talk) 07:00, 28 February 2008 (UTC)
 * The authorship is disputed, certainly, but there is a strong academic position that affirms the authorship of Paul. A lot of the conclusions of "textual criticism" have been reviewed in recent years and, in many cases reversed, some as a result of archaeological findings, others due to the increase in available sources, and yet others on the basis of new methods for assessing issues such as authorship. You may want to refresh yourself on the conclusions. --Muchado (talk) 23:13, 9 May 2012 (UTC)

6 not 5 types of love (modern understanding)
Consider this.. there are truely more definitions to what love is than we truely understand. Love has been defined in every language and culture to mean so much more than any one culture can explain. So consider this .. there are 6 types of love.. Starting from the highest and most selfless form..  Godly/Unconditional:  Obviously religious intent.. yet for those who do not believe in god.. (like myself) consider love to it's max only being that which attains pure love, completely pure and without selfish desires.

 Connection:  A balance of physical attraction and affection.. One who truly loves because the significant other is of value in both regards.

 Obligation/Family:  Consider what you believe about your own family. They're your family right? So why not love them regardless? well how about the fact that you cannot change this. You have your choice in this matter.. love them or hate them you won't ever forget them. They are what you desire first out your life. You want their love and you want to love them back. You cannot even truly say I don't love you without admitting that you will always love them.

 Affection/Admiration:  An unconventional desire that stimulates the body, mind or soul of which there is only a deep fondness for an individual, not necessarily depending on full stimulation. This form of love describes the effect of limited understanding yet the feelings that form due to complete acceptance.

 Physical Attraction:  Sex.. more sex.. and only sex.. we love in this aspect because of what we see. We love solely on the visual stimulation. Beauty is the weakness that drives this type of love.

 Obsession:  Desire.. that of which takes into account no other understanding of the individual of whom is desired. Love that is completely selfish and holds no regard within relationship nor friendship, yet holds admiration and sexual lust, ultimately leading into the creation of false realities and worth.

If anyone disagrees with my points you may contact me at http://www.myspace.com/el__hombre .. I would appreciate your feedback. Thanks 71.193.109.7 (talk) 02:28, 24 June 2008 (UTC)
 * I don't think your points are particularly relevant to this article, since you make no reference to Greek and merely anchor your comments with English words. It is worth considering that the way we categorise is affected by our language and its usage by those around us. For example, English makes a distinction between blue and green that is not present (as a single word) in Welsh, where a distinction would need to be made between (for example) sea blue-green and sky blue-green. And we can posit a language that makes distinctions between two colours that we would merely call red, and this would affect the way that you saw these colours and categorised them in your head. --Muchado (talk) 23:13, 9 May 2012 (UTC)

- -

My friend if you knew Greek, and if ever my fellow modern Greek compatriots learned the language of their ancestors, you would see that not only are all these meanings your put forward above extant within the ancient Greek Language, but they have also even developed to more acute variants so as to pinpointedly describe specific countenances of each notion, as characteristic are the names of their temples and epithets to the Gods, while most importantly, they have added to your little puny list. The more you study, the more you learn. Each culture to its own, but if there is one thing the Greeks have done is focused on the notions of love so much so, that they are unique in having produced nearly sixty words to express its variants.

See below to get just some words that completely cover your demands, and are not obscure by any means, as they are present in everyone's ancient and modern daily vocabulary, from temples, businesses, homes and between lovers and friends. _ _ _ _ Ἑλλαιβάριος Ellaivarios _ _ _ _ 16:43, 8 February 2012 (UTC)
 * Thank you for your excellent comments. I have learned more than I expected to and unfortunately a lot less than I would like to. My recommendation would be that you either totally rewrite the article to make it more correct (referencing all the words that you have presented) or we propose it for deletion (or renaming as "the Greek words for Love in the New Testament" - although even this may not be enough to make it correct). If you do rewrite it, I recommend that you make reference to the book "The Four Loves", since many people will come to this article expecting to find this information. They will of course be surprised to find that there are more than four words, just as you may be surprised to find that there are probably not so many words for snow in Inuit (Eskimo) (see Eskimo words for snow) which appears to be one of those internet memes. --Muchado (talk) 23:13, 9 May 2012 (UTC)
 * Further to my previous comments, I have found this excellent article on "the number of words in Eskimo", which coincidently also makes reference to the words for love in Greek (and in English, which is a considerably longer list than just "love"). --Muchado (talk) 23:31, 9 May 2012 (UTC)

Philias => Philios
I learned in my religion class sophomore year of high school that the word was philios, not philias. Anyone else hear this and can we prove it is philias? -PatPeter 01:05, 14 November 2008 (UTC)


 * φιλία with penultimate accent was a noun, while φίλιος with antepenultimate accent was an adjective. Not sure what "philias" is supposed to be...  You can look it all up for yourself at http://www.perseus.tufts.edu/cgi-bin/vor?full=1&collection=&lang=en&doc=Perseus:text:1999.04.0057 -- AnonMoos (talk) 10:22, 14 November 2008 (UTC)

φίλος = friend

φιλία = friendship, φιλίας is genitive (friendship's in English)

φίλιος/α/ο = friendly

There's no connection of φιλία with love. Don't be fooled and confused by the article. The meaning is not changed since the antiquity. All we have buddies that we love, don't we? —Preceding unsigned comment added by 79.107.59.131 (talk) 01:14, 11 February 2011 (UTC)

PatPeter: φιλίας is merely the Genitive inflection of the noun. η φιλία, της φιλίας, τηι φιλία, την φιλία, ω φιλία. _ _ _ _ Ἑλλαιβάριος Ellaivarios _ _ _ _ 16:49, 8 February 2012 (UTC) - - the unsigned dude who wrote this: "There's no connection of φιλία with love. Don't be fooled and confused by the article. The meaning is not changed since the antiquity. All we have buddies that we love, don't we?" is downright wrong. Friendship is very much love, indeed, and he only speaks out of his.. brain, not knowledge, spewing random opinions he has learned in the street, pedestrian (casual, common) social fabric. _ _ _ _ Ἑλλαιβάριος Ellaivarios _ _ _ _ 16:45, 8 February 2012 (UTC)

Greek words for love
This will be my first attempt to offer anything for Wikipedia. So far, my use of the system will have been rudimentary at best.

First off, in discussing lexemes found in the texts from which the church's bibles are translated, I prefer the term 'lexeme' to the more ambiguous term 'word'.

Many facts that seem to me indisputable refute some of the widely disseminated dicta of C. S. Lewis regarding the synonyms that might be translated 'love'. Has any contributor mentioned that he largely repeats what Archbishop Trench asserted in his work on synonyms?

The locus classicus of John 21 incorporates a shift. The questioner two times uses the supposedly nobler or higher term, but the third time changes it. Simon's response each time remains unvaried. He never committed himself to being anything more than 'fond of' or a 'comrade to' the questioner. This seems poignant from the standpoint of the synoptic and Johanine records of his having denied him (which cannot be reconciled by inerrantists by their asserting six denials, because that would still not be enough to harmonize the texts).

To draw the distinction as Trench did would require an inherently loftier concept for a lexeme of the root αγαπ-. than for those of the φιλ- root. This position cannot be sustained in the light of more ultimate determinants. (Before one can assume that a concept inheres in an ancient lexeme, one must do the kind of workmanshiplike spadework that Rashi did for ancient Hebrew.) But since the court of usage shows that the αγαπ- root may have an import, even of ardent raping, it does not, where indicators of import do not push it this way or that, necessarily imply nobler intent or a pure relationship. Any distinction between the two in John 21 seems to be fixed rather by the connotation of friendship in the φιλ- root, which may seem less ardent than the connotations of the αγαπ- root. Therefore the question before us would be whether a divine quality inheres in αγαπ- or an ardent quality beyond just being 'friends'. The facts of its usage do not support any inherently divine connotation.

The descent to the level of comradeship in question three seems to say, "Okay, if you will just be a good buddy, that's enough for me. Get with it and feed my lambs."

The likely Semitic derivation of the Greek αγαπ- root from physiological panting (as with the usual underlying Hebrew אהב root) suggests that it originated from the breathing of heated passion. Lexemic, or lexical, definitions, however, do not depend so much on what the probable etymology may be, but on how a given liguistic pool at the time of usage might most readily regarded it.

I shall now cite just one of several possible instances that buttress my rationale. In the time of Peter and Paul, their continual use of the OGr (so-called LXX), make it very unlikely that they would always attach quintessential loftiness to the αγαπ- root. In the OGr, for example, it occurs repeatedly of Amnon's passion in his raping Tamar. (2nd Kingdoms = 2nd Samuel 13 passim) He wanted an intimacy beyond being 'just friends', if it's not too prejudicial to hint at a typical modern girl's response.

Much more needs to be said especially about usage in Plato's 'Symposium'. The very fact that the ideal eroticism may be celestial -- that fact itself -- argues against the presuppositions of Archbishop Trench. Bearded Bill of Beaverdam 12:46, 22 March 2011 (UTC) — Preceding unsigned comment added by Bearded bill of beaverdam (talk • contribs)

-- --

Might I suggest you take a look at the talk page of the page "Agape", which is separate. You might find something of interest there

_ _ _ _ Ἑλλαιβάριος Ellaivarios _ _ _ _ 09:08, 8 February 2012 (UTC)

(Philo)xenia, Latreia, Etaireia, Eusplahneia, Omoria, Pathos, Pothos and Piste should be added to the list
Hi everyone, I am a philologist, and I've studied extensively these words, as they pertain to the notion of ἀρετή arete (virtue), and have been reshaping it throughout antiquity till Hellenistic times, morphing upon cultural, religious and ideological viewpoints.

I also happen to be Greek, and I know that most modern Greeks will vehemently oppose to this, because it is not a "traditional" or rather mainstream modern view of what love is, as my compatriots often tend to color ancient history with our modern language and ideology, but to our ancient ancestors this was quite differently perceived and contrary to modern views, not the case.

Hence the noun ξείνια or ξενία and the verb ξεινίζω or ξενίζω, mean "affable relationship, or friendship merriment between two parties", as well as the amicable and amiable relationship between two and the hospitality that should be expected as a result of this, whether these are cities, people, lovers etc, and is characterised by the exchange of gifts. The mandated hospitality that should be displayed to strangers, φιλοξενία philoxenia, is a separate concept, from the compound word φίλος+ξενία. Hence, we have passages of Plato and others where they describe they have enjoyed the ξενία of a good friend, whom they happen to know very well and who happens to NOT be a stranger by any means, and displays this amiable sentiment through περιποίησις (attention, tending, care), and gifts. A brief glance at Liddel & Scott, will confirm this.

In the spectrum of the word intensity in this article, we would have: Ἀγάπη, Ἐρος, Στοργή, Φιλία, Λατρεία, Ξενία.

Λατρεία and Λατρεύω I think is obvious, and it is similar to worship and an admiring-type of love even to the point of idolizing, BUT this is its MODERN meaning, i.e. two lovers will say: Σε λατρεύω to each other, but a mother can also say this to her child. In antiquity λατρεία meant a different kind of love, that of servitude, and dedication or devotion to someone, particularly to a god, and this side of the meaning has survived among orthodox Christians who say they λατρεύουν Christ. The other, ancient meaning of λατρεία comes from its semantics as "servitude" and "dedication", so it also means to "work in the service of someone" whether this includes pay or not, and usually (supposedly) due to admiration. Hence, a master would say that his slave λατρεύει him, but maybe the slave would say, "well... rrriiiight".

Πάθος, Pathos is used in English as well, and has had more or less the same meaning throughout history in Greek in the sense of passionately loving something or someone, to the point of befalling into error, whether this is your wife, your work, smoking or food.

Πόθος, Pothos, is a flaming desire, more chthonic than Eros, and shows the lowly burning sentiment that one has for something or someone. The modern word for this is "καψούρα", and it is a counterpart to Eros, as the burning, flaming lovey feeling one has when not receiving response to their erotic love.

Εὐσπλαχνεία, Eusplahneia, should also be added, as it is a type of love that signifies compassion. A mother can have eusplahneia for her child, a stranger for a person in need, or a friend to a friend and a lover to a lover. The ancient and modern Greek remain selfsame in definition.

Ὁμόρια, Homoria, is the explicit love between neighbors, and harmony of relations in a community. The word ὁμόνοια, concord, unity, is a derivative of the same lexime ὀμοιος (same, equal, counterpart, togethered, matched)

Ἑταιρεία, Etaireia, finally, means the union of two people or things in concord and absolute harmony of comradeship and camaraderie, which is why we have the name Ἑταίριος Ζευς, ("Zeus of the concord and amity, and the sharing between two"), and has nothing to do with the hetaires, the female consorts, who were "shared". The modern meaning has shifted slightly to include under this definition only that of a business union or company so as to conduct a trade in unison and amity by two counterparts.

Hence, we also need to point out:

1. what each word meant in antiquity, in ancient Greek. (using lexica of ancient Greek, i.e. Liddel & Scott or Stamatakos) 2. what Christianity (especially with 'ἀγάπη and λατρεία) added to the meaning of the word (secondary and tertiary sources) (see talk page foragape 3. what each word has come to mean today, in modern Greek. (using lexica of modern Greek, NOT Babinioti, please, he is a clown and a fanatic descriptivist who has even recorded words that kids used for fun that he heard in the street or that soccer fans used once or twice to insult another team)

Finally, contrary to the christian, modern objection, who have elevated the word "agape" to an undefinable status etymologically and semantically by attaching all kinds of vague christian interpretations, it is the word Eros, which is the most important and main word of the Greeks, the stirring force that drives the universe forward and the fuel behind nature's cycle.

We must also point out that there is a difference between φιλία and φιλότης, the latter being more an amorous and affectionate love induced by Eros at night. Perhaps Πίστη, Piste should be included here as well, as it is a the love one devotee has to a cause, idea, belief, person of thing.

- - We also have Οικειότης, love between members of the house, and the sentiment of closeness akin to being brothers or relatives, but the modern meaning has stripped the word of its ancient connotations. Ο «Ζευς Οικείος» Finally, from the Greek Wikipedia, we get a view of all the epithets of Love-related definition given to Zeus as an indication of the diversity and range of the array of words to express love-related sentiment and feelings in the Ancient Greek vocabulary, probably the richest in the world, much like the Inuit have words for every type of snow, in the section for "love in antiquity":

Ο «Πρευμενής Δίας» δηλαδή ο πράος, ευμενής, ο φίλα διακείμενος, ο αγαθός. Ο «Ξένιος Δίας» (ο οποίος αναφέρεται στην καλή αντιμετώπιση, την καλή προδιάθεση και φιλική, αγαπητική συμπεριφορά και στάση προς τον ξένο, καθώς επίσης και στη φιλοξενία αλλά και στην φροντίδα η περιποίηση φίλου η ξένου. Επίσης, «ξενία» είναι η φιλική σχέση μεταξύ πόλεων η εθνών. Ο Δίας είναι ο δημιουργός και προστάτης των φιλικών σχέσεων μεταξύ εθνών και πόλεων). Ο «Ξείνιος Ζευς» (με την ίδια έννοια). Ο «Πολυξενώτατος Ζευς» (με την ίδια έννοια). Ο «Εύξεινος Δίας» (με την ίδια έννοια). Ο «Ομονώος Ζεύς»(από τη λέξη: ομόνοια) φέρνει στους ανθρώπους ομόνοια, σύμπνοια, συμπόρευση. Ο «Ομολώιος Ζευς» (από το: ομολογία = ομόνοια). Στη Θεσσαλία και στη Βοιωτία (Στον Ορχομενό και στη Θήβα) εορτάζονταν τα Ομολώια (εορτές του Ομολωίου Διός). Το ίδιο επίθετο έχει και η Δήμητρα: «Ομολώια Δήμητρα». O «Ζεύς Ομολούιος» (έχει την ίδια έννοια με το: ομονώος, ομολώιος). Ο «Πίστιος Ζευς» (πίστις = η εμπιστοσύνη, δηλαδή ο Δίας που προάγει την εμπιστοσύνη μεταξύ των ανθρώπων, την καλή πίστη). Ο «Θεόταιρος Ζευς» (θεός και εταίρος, θεός – εταίρος, δηλαδή ο φίλος ανθρώπων και θεών). Ο «Φρατρίος Ζευς» (φράτηρ = αδελφός, Φρατρίος Ζευς = Αδελφικός Ζευς) δηλαδή ο Δίας που προστατεύει και δημιουργεί κάθε συναίσθημα αδελφοσύνης, αδελφότητας μεταξύ των ανθρώπων. Για το λόγο αυτό, ο Φατρίος Ζευς συνέχει, (είναι το συνεκτικό στοιχείο) μιας οικογένειας, μίας ομάδας, μίας αδελφότητας, ενός γένους, ενός λαού. Ο «Φατρίος Ζευς» (με την ίδια έννοια). Ο «Έκαλος Ζευς» Λατρεία του Διός, ως θεού της αγάπης και της φροντίδας για τον συνάνθρωπο, της φιλοξενίας, πολύ συγγενής προς την λατρεία του Διός Ξενίου. (Εκάλη, ήταν μια υπέργηρη γυναίκα που περιποιήθηκε και φιλοξένησε τον ήρωα Θησέα, όταν αυτός κουρασμένος από μια καταιγίδα, αναζήτησε φιλοξενία, και ενώ πήγαινε να αντιμετωπίσει τον ταύρο του Μαραθώνος. Η Εκάλη, έταξε στον Δία για την αίσια επάνοδο του ήρωα, όπως και έγινε, αλλά η ίδια, δεν πρόλαβε να τον δει γιατί πέθανε πρίν την επιστροφή του). Ο «Εκαλείος Δίας» (Με την ίδια έννοια). Ο «Εκαλήσιος Δίας» (Με την ίδια έννοια). Ο «Ομαγύριος Ζεύς» (συνάγων,συνενώνων, συναθροίζων, συγκαλών) Ο Ζευς δηλαδή που φέρνει κοντά τους ανθρώπους. Ο «Ομηγύριος Ζευς» (με την ίδια ακριβώς έννοια). Ο «Πρόξενος Δίας» (1) δημιουργών και εφορεύων επι της επισήμου χαρακτήρος λαμβάνουσας φιλίας μεταξύ μιας πόλεως και ενός ξένου, ενός πλέον γενομένου δημόσιου φίλου. Για παράδειγμα, οι Αθηναίοι και ο Αλέξανδρος ο Ά της Μακεδονίας (Ηρόδ.8.136,143) 2) προστάτης, βοηθός, επίκουρος προς τους ανθρώπους). Ο «Ειρηναίος Ζευς» που δημιουργεί την ειρήνευση στους ανθρώπους, η οποία δεν είναι μόνο η αποφυγή πολέμου, αλλά και η κοινωνία εν Αγάπη. Ο «Φιλότεκνος Δίας». Ο Δίας που αγαπάει τα παιδιά του. Παιδιά του Διός είναι οι θεοί και οι άνθρωποι.(Ο Όμηρος αποκαλεί τον Δία: «Πατήρ ανδρών θεών τε» (Πατέρα θεών και ανθρώπων). Επίσης, ο Δίας έχει το επίθετο: «Ζεύς Πατήρ», που δείχνει και αυτό το επίθετο αυτή την σχέση Αγάπης και στοργής με τα παιδιά του, τους ανθρώπους. Η επίκληση του Διός πολύ συχνά ξεκινάει στους ύμνους και στις προσευχές με το: «Ζευ Πάτερ». Ο φιλεύσπλαχνος Δίας είναι προστάτης των πιο ευπαθών ομάδων των ανθρώπων και όλων των ανθρώπων που βρίσκονται σε μια αδυναμία, σε αδύνατη θέση. Είναι προστάτης των φτωχών, των ξένων «είναι του Διός όλοι οι φτωχοί και οι ξένοι» (Όμηρος, Οδύσσεια). Επίσης, αποκαλείται: «Φύξιος» γιατί είναι προστάτης των φυγάδων, «Ασυλαίος» (ο παρέχων άσυλο). «Ικέτας» γιατί είναι προστάτης των ικετών, «Ικέσιος» (θεός της συγχώρεσης) και «Ικετήσιος».Με όμοια σημασία: «Ικτήρ», «Ικταίος», «Αφίκτωρ» (ικτήρ = ικέτης). Ο «Προστροπαίος Ζεύς»: Λατρεία του Διός, ως θεού που δέχεται με ευμένεια τις προσευχές, τα αιτήματα και τις ικεσίες των ανθρώπων. Ο «Προστρόπιος Ζευς» (με την ίδια έννοια με τον Προστροπαίο Δία). Είναι επίσης προστάτης των ταπεινών, των καταφρονεμένων και των κατατρεγμένων. Όταν ο Χίλων ο Λακεδαιμόνιος ρωτήθηκε: Με τι ασχολείται ο Δίας; Απάντησε: «Με το να υψώνει τους ταπεινούς και να χαμηλώνει τους αλαζόνες» (Διογένης Λαέρτιος. Βίοι Φιλοσόφων. Α,69). Επίθετα του Διός που επίσης είναι δηλωτικά Αγάπης είναι: Ο «Δίας Σωτήρ» (ως έμπρακτη εκδήλωση Αγάπης). Ο «Δίας Σαώτης» (με την ίδια έννοια με το: Σωτήρ. Σαώτης = Σωτήρ). Ο «Ζευς Μειλίχιος» (πράος,πραυντικός) κλπ.(προς τιμήν του Μειλιχίου Διός ετελούντο τα Διάσια στην Αθήνα (Θουκ.1.126). Ο «Μείλιχος Δίας» (με την ίδια έννοια). Ο «Μηλείχιος Δίας» (με την ίδια έννοια). Ο «Δίας Μελισσαίος» (έχει την ίδια έννοια με τον: Δία Μειλίχιο, Μείλιχο Δία, Μηλείχιο Δία). Ο «Ζευς Πανήμερος» (ο απολύτως ήμερος, ο πράος). Ο «Ζευς Πανάμαρος» (με την ίδια έννοια με το: Ζευς Πανήμερος). Ο «Ζευς Παναμέριος» (με την ίδια έννοια). Ο «Ζευς Πανημέριος» (με την ίδια έννοια). Ο «Ζευς Ημέριος» δηλαδή ο Ζευς που εξημερώνει. Ο «Ημεράσιος Δίας» (με την ίδια έννοια). Ο «Ζευς Ήπιος». Ο «Ζευς Ερκείος» που είναι προστάτης της αγάπης ανάμεσα στα μέλη μιας οικογένειας (όπως και η Εστία). (Ερκείος, από το:Έρκος = προαύλιο, γιατί το άγαλμά του ήταν τοποθετημένο σε κάθε σπίτι στο κεντρικό προαύλιο γύρω από το οποίο αναπτύσσονταν τα δωμάτια στο αρχαίο ελληνικό σπίτι). O «Δίας Μεσέρκειος» (με την ίδια έννοια). Ο «Ομόριος Ζευς» είναι ο προστάτης της καλής γειτονίας, της αγάπης και της φιλίας μεταξύ των γειτόνων (ομού και όριον, όμορος = ο γειτονικός). Ο «Ομάριος Δίας» (Με την ίδια έννοια). Ο «Ζεύς Αγαθός» (ως σύνοψη της αγαθής και αγαθοποιού υποστάσεως, ταυτότητος του Διός). Ο «Ζευς Άγιος»και ο «Ζευς Τέλειος» (κάθε ένα από τα δύο αυτά επίθετα ως ο δημιουργός κάθε αρετής και τελειότητος). (Σχετική επιγραφή: «Διί Αγίω»). Ο «Ζευς Αρωγός» (αρωγός = βοηθός) δηλαδή ο Ζευς που βοηθάει, προστατεύει και συντρέχει τους ανθρώπους. Ο «Ζευς Επίκουρος» (με την ίδια έννοια: επίκουρος = βοηθός). Ο «Δίας Αγνός» (αγαθός, αγνός). Ο «Άριστος Δίας» (ο ως προς όλα άριστος). Ο «Αρισταίος Δίας» (με την ίδια έννοια με τον Άριστο Δία). -«..ο Ζεύς, δηλαδή το αγαθόν και το άριστον» Ορφεύς (Ορφικά. αποσπ. 107). -«Ζευ, μεγάλαι δ’ αρεταί θνατοίς έπονται εκ Σέθεν» Πίνδαρος (Ισθμιονικ.Γ,4-5). Ζευ, οι μεγάλες αρετές έρχονται στους θνητούς από Σένα. Θεότητες που εφορεύουν, έχουν ως αντικείμενό τους την Αγάπη είναι επίσης: -Η Αφροδίτη -Η Φιλότης (=Αγάπη)(κόρη της Νυκτός) η οποία όπως και ο Έρως προσωποποιεί και αυτή την Αγάπη.

Διί Αγίω is highlighted in boldface for most of my compatriots to see... _ _ _ _ Ἑλλαιβάριος Ellaivarios _ _ _ _ 16:34, 8 February 2012 (UTC)

Η Αγάπη είναι θερμότητα
Η Αγάπη είναι η υπέρτατη θερμότητα δεν υπάρχει θέληση να την δεί τίποτα με ψυχρό μάτι μοναχά να την νοιώσει, μοιάζει σαν τις ακτίνες του Ηλίου που θερμαίνουν και φωτίζουν την Γή, και όσο πιο μακριά βρίσκεται το κάθε τι απο αυτήν τόσο και πιο πολύ ψυχραίνεται μέχρι να το πλησιάσει είτε η αγάπη είτε το κάθε τι. Η ζωή ως αναπόσπαστο μέρος που περιβάλλει τα πάντα έχει τόσο απεριόριστη ανάγκη την θερμότητα όσο και την αγάπη. 79.130.80.1 (talk) 17:20, 12 December 2012 (UTC)

agape vs storge
I'm a bit confused because under agape, it says to denote feelings for one's children . Storge says like that felt by parents for offspring... as a descriptor of relationships within the family. But agape is supposedly love between god and man. I'm confused.  Nik ol ai Ho ☎️ 02:40, 14 November 2016 (UTC)

As a Greek person myself, the idea that "agape" means the love between god and man sounds like nonsense. The term is used by Greeks to mean the love and/or affection a person feels for his/her spouse, family, or specific activities. It is related to the verb "agapo" (Αγαπώ), which means "I love". Some common expressions you can find in everyday use:
 * "Αγαπώ τα παιδιά" (I love children) or "αγαπώ τα παιδιά μου" (I love my children)
 * "Αγαπώ τη μαμά" (I love mom/mummy) or "Αγαπώ τον μπαμπά" (I love dad/daddy)
 * "αγαπώ την πατρίδα" (I love the fatherland) or "Αγαπώ την Ελλάδα" (I love Hellas/Greece)
 * "Αγαπώ το ποδόσφαιρο" (I love football) or "Αγαπώ το διάβασμα" (I love reading)
 * "Αγαπώ την Παναγίτσα" (I love the little Panagia/Theotokos) or "Αγαπώ τον Χριστό" (I love Christ).

Storge is a bit more complex. It means kindness, fondness, affection, and tenderness towards a person or animal. "στοργή για τα ζώα" means affection for animals. Dimadick (talk) 18:18, 17 November 2016 (UTC)

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Scholarly Article
It may be worth considering a very thorough, but early 20th century article: The Terminology of Love in the New Testament by Benjamin Breckinridge Warfield. Part I: https://archive.org/details/princetontheolog1611arms Part II: https://archive.org/details/princetontheolog1621arms — Preceding unsigned comment added by 41.115.121.96 (talk) 06:59, 12 March 2019 (UTC)

Ludus and mania
I always thought the Greek words for love were six, not four. Ludus is playful love, mania is obsessive. Crawiki (talk) 09:35, 30 May 2019 (UTC)

Also pragma, love that selects a partner on practical merits. In the Color wheel theory of love the six types are eros, ludus, pragma,storge, agape, mania. Crawiki (talk) 09:41, 30 May 2019 (UTC)

Why is agape defined in Christian terms?
It's weird that agape is defined using concepts from Christianity. Sure, agape has a meaning within Christianity, but that has nothing to do with ancient Greek philosophy. None of the other Greek words for love in this article are defined with respect to Christianity. They are all defined in the context of ancient Greece. 2601:140:947F:5E00:A206:BFE:E364:6543 (talk) 02:49, 9 November 2023 (UTC)