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 Read through the Epistle of Jude and make a list of the key words for the message of the
book. Pick one of these words or this study. Review An Introduction to Biblical
Interpretation, by Klein, Blomberg, and Hubbard, pp. 183-199 and audio recording
lecture 2B for a discussion of word study methodology.

First, search the immediate context for other uses of the word or words with similar
contrasting meanings. Think through the meaning of the word, in view of the immediate
context, and write a paragraph on its contribution to Jude’s overall message. This is
called the synchronic approach.

Second, do a study of the word’s use through time, which is called the diachronic
approach. Using an exhaustive concordance, list every time the word you have chosen
occurs in the NT. Peruse these occurrences and get an idea of the range of the word’s
nuances. If you do not know any Greek, consult Strong’s or Young’s concordances, W. E.
Vine, Expository Dictionary of NT Words, and c. Brown, New International Dictionary
of NT Theology, or similar sources. If you know Greek, consult the Bauer, Arndt,
Gingrich, and Danker Lexicon, the Theological Dictionary of the New Testament, edited
by Kittel, or similar sources. Finally, write a study of the word’s range of meaning and its
precise nuance in the context of Jude. Your paper should be about 10-12 pages long.

The Selection of Key Words

Key words may be identified in several different ways. In this instance words have been listed on the

basis of repetition, unique usage, cultural significance and their contribution to the predominant

meaning of the Epistle.

Repetition

Firstly a key word may be identified simply through repetition. Words which are repeated throughout

a passage clearly indicate the emphasis of a specific theme. Words which fall into this category in the

Epistle of Jude are:

• avga,ph / avgapa,w / avgaphto,j (love / to love / beloved): used in verses 1, 2, 3, 12, 17, 20, 21

• thre,w (kept): used in verses 1, 6 (x2), 13, 21

• avsebh,j (godless/ungodly) 4, 15 (x3).

These words in and of themselves give a clear indication of the major themes of the epistle. Firstly,

avga,ph and avgaphto,j, beloved, derived from the root word “avga,ph”, convey the idea of God’s love for

his people. His love is alluded to six times in just 25 verses, and hence is a major theme in this passage.

Page 2 of 21
Moreover, because of his great love, God has kept (thre,w) his people 1 . Their position is contrasted

with the fallen angels, who did not keep their positions of authority 2 , whom God has now kept bound

in darkness 3 , and for whom blackest darkness has been reserved 4 . Finally, notwithstanding the fact

that Christ has kept his people 5 , they are exhorted to keep themselves in God’s love 6 .

Here, then, is a second major theme. God keeps secure those that keep themselves in his love, but he

also keeps in darkness, or restrains, those that abandon his love.

Finally, the word avsebh,j (godless or ungodly) introduces a third major theme, viz. the presence of

ungodly people amongst the community of believers. In fact, this theme is the central theme of the

epistle, which was written as a warning of the danger of accepting such people within the believing

community.

Unique Usage

Secondly, words may be selected due to their unique usage. This covers words used by the specific

author or the specific book in question which are not used elsewhere in scripture. Words falling into

this category for the Epistle of Jude include:

• avpodiori,zw (to separate, verse 19, translated as “divide”)

• a;ptaistoj (without stumbling, verse 24, translated “from falling”)

• goggusth,j (a grumbler, verse 16)

• dei/gma (example, verse 7)

• evkporneu,w (to indulge in gross immorality, verse 7, translated “gave themselves up to sexual

immorality”)

• evnupnia,zw (to dream, verse 8, translated “dreamers”)

• evpagwni,zomai (to contend, verse 3)

• evpafri,zw (to foam, verse 13)

• memyi,moiroj (dissatisfied, discontent, verse 16, translated “fault-finders”)

1
Jude verse 1.
2
Ibid, verse 6.
3
Ibid.
4
Ibid, verse 13.
5
Ibid, verse 1.
6
Ibid, verse 21.
Page 3 of 21
 • pareisdu,w (to creep in unnoticed, verse 4, translated “secretly slipped in”)

• planh,thj (a wanderer, verse 13)

• spila,j (a rock in the sea, verse 12, translated “blemishes”)

• u`pe,cw (to hold under; to suffer punishment, verse 7, translated “punishment”)

• fqinopwrino,j (autumnal, verse 12)

• fusikw/j (naturally, by instinct, verse 10)

As these particular words are not used anywhere else in scripture, they constitute a unique insight into

the authors major theme, viz. that of the danger of the presence of ungodly people amongst the

community of believers. The vast majority of the words above are descriptive of these ungodly people

and the manner in which they may corrupt the godly.

Cultural Significance

Thirdly, words may be selected for additional study when there is some cultural convention associated

with the word which does not readily translate in to the English language. One word falls into this

category, namely:

• spila,j (a rock in the sea, verse 12, translated “blemishes”) 7

The translation “blemishes” appears to be a very weak translation of the original language. In the

original language, spila,j refers to a rock in the sea. Such a rock is submerged, and hence not visible

above the surface. Consequently, it constitutes an unseen, insidious threat to ships 8 . This word

therefore paints a perfect picture of the kind of people that Jude is warning against – those people that

have “secretly slipped in amongst you”.

7
This word is also listed as a word unique to the Epistle of Jude.
8
Vincent, M.R., “Word Studies of the Newt Testament”, Volume 1, Second Edition, Hendrickson, 1888, p717.
Quotes Homer’s Odyssey, Book III: “the waves dashed the ship against the rocks”.
Page 4 of 21
Importance in the Context of the Message

Finally, words may be selected as key words because they offer a major contribution to the meaning of

the message. Words that may be included in this group are 9 :

• pareisdu,w (to creep in unnoticed, verse 4, translated “secretly slipped in”)

• spila,j (a rock in the sea, verse 12, translated “blemishes”)

These two words may be regarded as key to the Epistle because they both speak of the insidious nature

of ungodly men that slipped in to the assembly unnoticed, and yet constitute a major threat.

Word Chosen for Detailed Review

For the purpose of this paper, the word(s) avga,ph / avgapa,w / avgaphto,j (love / to love / beloved) have

been selected for detailed review.

The reason for this selection is that the use of these words are used more than any others in the above

list, and they provide a foundation for the passage. This is an epistle that was written in love. It

provides a loving warning, rather than a stiff rebuke, and ends with a loving and highly motivating

doxology.

Synchronic Review

Avga,ph means “love” 10 , “affection, goodwill, or benevolence” 11 , “generosity, kindly concern,

devotedness” 12 . Avga,ph is the noun form of the verb avgapa,w, meaning “to love, value, esteem, feel

manifest generous concern for, to delight in” 13 , whilst avgaphto,j is the adjective form of avga,ph,

meaning dear or beloved 14 .

9
These words are also listed as word unique to the Epistle of Jude.
10
Arndt, W. F, Gingrich, F. W., “A Greek-English Lexicon on the New Testament and Other Early Christian
Literature”, University of Chicago Press, 1979, p4.
11
Thayer, J. H., “A Greek-English Lexicon of the New Testament”, Baker Book House, 1977, p4.
12
Moulton, H. K., “The Analytical Greek Lexicon Revised”, Regency Reference Library, Zondervan Publishing
House, 1977, p2.
13
Ibid.
14
Ibid.
Page 5 of 21
The first occurrence of the word is in verse 1, in the verb form, avgapa,w. Here Jude emphasises that

those who have been called are loved by God and kept by Jesus Christ. This lays down the context of

the epistle as a loving message.

In the second occurrence of the word (verse 2), the noun form is used, when Jude reinforces the

message of the first verse by expressing is desire that the readers experience an abundance of mercy,

peace and love.

In the third occurrence of the word, Jude uses the adjective (verse 3), avgaphto,j, which is translated

“dear friends” in the NIV and “beloved” in the KJV. In this instance, Jude is showing close affection

and affinity for his readers. Not only are they loved by God, but he loves them too, for they share the

same salvation (verse 3). Jude repeats the use of this address in verses 17 and 20, in his call for his

beloved and dear friends to persevere by building up their faith, praying in the Spirit and keeping

themselves in God’s love.

The fourth occurrence of the word is in the noun form (verse 12), where Jude refers to the love feasts

practiced by the Christian Community. Love feasts were celebrated by Christians before the present

forms of the Eucharist were adopted. At these feasts people of all socio-economic status joined

together in a meal with the food provided by the more wealthy 15 .

In the final occurrence of the word, Jude again uses the noun avga,ph when exhorting believers to

remain in God’s love (verse 21).

And so, we may conclude that the whole concept of love is central to this epistle. It starts by

emphasising to God’s love, then Jude emphasises his own love for believers within the Christian

community, by three times called them “beloved”. Jude also speaks about the love that believers share

together in there love feasts, and then returns to God’s love, before closing with his rousing doxology,

emphasising God’s power, authority and intention towards the believer.

Diachronic Review

In order to establish the full meaning of the Greek word avga,ph it is important to compare this word

with appropriate synonyms and consider its use through history and to consider its use throughout the

New Testament.

15
Thayer, J. H., “A Greek-English Lexicon of the New Testament”, Baker Book House, 1977, p4.
Page 6 of 21
Greek Synonyms

Four main Greek words may be translated “love” in the English language, namely: avga,ph, φιλέω,

στοργη and e[ρως. The latter is the love between intimate lovers, such as that shared by husband and

wife, whilst στοργη is the love shared through familiarity (such as between family members or other

social groups) 16 . Neither word is used in the New Testament. It is important, therefore, to understand

the difference between αγάπη and φιλέω love. A full list of the occurrence of these words in the New

Testament, together with their translation in the KJV is provided in Table 1, Table 2 and Table 3. The

former is the more common word, whilst the latter is used relatively infrequently (only 22 times

compared with 258 times for αγάπη/αγαπάω).

Αγάπη love speaks of devotion, sacrificial commitment, the laying down of one’s life or well being for

that of another 17 . On the other hand, φιλέω speaks of the closeness of intimate platonic relationship. In

other words, αγάπη, describes a love which is completely committed, even to the point of death, but

which does not necessitate a close, intimate relationship. On the other hand, φιλέω describes an

intimate relationship 18 . Trench observes that we desire φιλέω more than αγάπη, because it speaks of

intimacy, of closeness, of relationship, but in fact αγάπη is the higher form of love 19 . Some authors

have agreed with Trench, regarding αγάπη, as the highest form of love 20 , with φιλέω, being in some

way inferior 21 . Others, however, have asserted that since φιλέω is used to describe the love between

God the Father and Jesus, it is wrong to suggest that φιλέω is a lower form of love than αγάπη 22 .

In order to draw conclusions on these matters it is necessary to review the usage of αγάπη in both

secular writings and scripture.

16
http://en.wikipedia.org/wiki/The_Four_Loves
17
Vine, W. E., Unger, M. F., White, W., “Vines Complete Expository Dictionary of Old and New Testament
Words”, Thomas Nelson Publishers, 1985, p382.
18
Ibid.
19
Trench, R. C., “Synonyms of the New Testament”, Baker Book House, 1989, p58.
20
Jackson, W., “The Challenge of Agape Love”, Christian Courier.com, 1999.
21
Tottingham, R., “That Love Which is of God”, Empire Baptist Publications, 1984, chapter 2 (on-line book:
http://www.empirebaptistministries.org/church/books/love/love2.htm).
22
Evans, H., “Greek Nuggets or Fool’s Gold?”, http://www.av1611.org/kjv/agape.html.
Page 7 of 21
Usage in History

The verb αγαπάω appears in Greek literature from the time of Homer 23 . However, in classical Greek,
24
the noun αγάπη is seldom used . In fact Thayer believed that it was exclusive to Biblical and

ecclesiastical writing 25 . Bauer states that it was long thought that there was no pagan example of this

word, although one pagan example of its usage is now apparent 26 , where the goddess Isis is given the

title αγάπη 27 .

In secular usage, αγαπάω is frequently used as a synonym for both φιλέω and e[ρως 28 . In rare occasions

when the word is used in reference to a god it is clear that this form of love derives from a generous

devotion by one for the sake of the other, rather than a longing for affection or worth 29 . Trench cites

Xenophon to show that αγαπάω differs from φιλέω in that the former always implies the notions of

respect and reverence, whilst the latter does not 30 . The distinction is seen most readily in the use of

avgaphto,j, which in Greek literature is normally used of the love of a parent for a child, particularly an

only child, to whom is given all the love of the parent 31 .

Usage in the New Testament

New Testament usage of αγάπη and φιλέω is listed in Table 1, Table 2 and Table 3, and is shown

graphically in Figure 1. As noted previously, αγάπη is used much more frequently than φιλέω.

Whether there is any significant difference between the two terms has been discussed by Biblical

interpreters for generations 32 . Trench believes that the distinction between the terms should have been

preserved in the KJV 33 , whilst others believe that the terms are simple synonyms, with no significant

differences, that are used interchanged 34 .

23
Brown, C., “Dictionary of New Testament Theology”, Paternoster Press, 1986, p539.
24
Kittel, G., Friedrich, G., “Theological Dictionary of the New Testament – abridged in One Volume”, William
Erdmans Publishing Company, 1992, p7.
25
Thayer, J. H., “A Greek-English Lexicon of the New Testament”, Baker Book House, 1977, p4.
26
Arndt, W. F, Gingrich, F. W., “A Greek-English Lexicon on the New Testament and Other Early Christian
Literature”, University of Chicago Press, 1979, p4.
27
Brown, C., “Dictionary of New Testament Theology”, Paternoster Press, 1986, p539.
28
Ibid.
29
Ibid.
30
Trench, R. C., “Synonyms of the New Testament”, Baker Book House, 1989, p58.
31
Brown, C., “Dictionary of New Testament Theology”, Paternoster Press, 1986, p539.
32
Beasley-Murray, G. R., “Word BiblicalCommentary – John”, Word Publishing, 1987, p394.
33
Trench, R. C., “Synonyms of the New Testament”, Baker Book House, 1989, p57.
34
Schneck, G., “How to Study the Bible”, http://lib.thinkbible.org/howtostudybible.pdf
Page 8 of 21
Figure 2 demonstrates that both αγάπη and φιλέω are used of many different types of love, including

love within the Godhead, love of God for man, love of man for God and human relationships. This

indicates that there is at least a wide overlap in the meaning of these words, and hence there is a good

degree of synonymy. This notwithstanding, a simplistic review of this nature is not sufficient to

conclude that these terms are identical in meaning without considering other factors, particularly the

context of the passage and the author’s writing style must be considered.

Both words are employed only by Matthew, Luke, John and Paul (see Figure 3). Figure 1 shows that

John uses φιλέω more frequently than any of the others, and hence John’s use of αγάπη and φιλέω is

particularly interesting. The other authors use the term so infrequently that no conclusions could be

drawn from them.

A particular point of reference is John 21:15-17, where Jesus asks Peter three times whether he loves

Him more than the other disciples. In this passage both Greek words for love are used. On the first two

occasions Jesus uses αγάπη, but John in reply uses φιλέω. In the third occasion, Jesus uses φιλέω, and

indeed, Peter replies using the same term.

In some translations, most notably the NIV, the use of these different terms for love has impacted

significantly on the translation of the Greek text. Most translations translate both terms as “love”.

However, whilst the NIV translates φιλέω as “love, in this particular passage it translates αγάπη as

“truly love”.

The great debate amongst Biblical scholars is whether John actually meant to communicate a

difference between these terms, or whether he was simply using a literary mechanism to enhance the

reading of the passage 35 .

A number of Greek scholars have adopted the position that there is no significant difference between

these terms, and hence have asserted that there is no intention on John’s part to impart any

significant meaning by using both words in this passage. They have argued that both terms are

used interchangeably in the New Testament generally, and in the Gospel of John in particular,

showing that both terms are used of love between persons of the Godhead, and of God’s love

for man. The review of the usage of both αγάπη and φιλέω is shown in Figure 3, Figure 4 and

35
Beasley-Murray, G. R., “Word Biblical Commentary – John”, Word Publishing, 1987, p394.
Page 9 of 21
Figure 5 would tend to support this idea as it is clear that both can equally apply to God’s love,

man’s love for God or man’s love for another man. Although there are clear differences in the precise

meaning of αγάπη and φιλέω, the fact that both words can be used in almost any circumstance, means

that one cannot draw firm conclusions on the meaning of the passage simply from the particular Greek

word used in the passage.

Whilst a simplistic review of this type shows that both terms can be used in many ways, and

that there is a wide overlap in meaning, it does not constitute proof that the terms are

completely identical in meaning, or that in any specific passage they are not used with the

intention of conveying additional meaning as it does not consider the writing style of an

individual author.

A proper exhaustive study will show that John, for instance, does not use the terms

interchangeably. John 14 uses αγάπη 10 times with no use of φιλέω; in chapter 15 he uses

αγάπη 9 times, with just one occurrence of φιλέω and in chapter 17 he uses αγάπη 4 times

without using φιλέω. In chapter 21 he uses αγάπη 4 times and φιλέω 5 times. If John used the

terms interchangeably, he would be much more inclined to do so in chapters 14 and 15 as

these employ the term αγάπη extremely repetitively. It may be concluded that within the

Johannine writings, the combination of φιλέω and αγάπη in chapter 21 is unique, and this

would tend to support the idea that John used the terms with the intent to add additional

meaning.

In New Testament usage, αγάπη is used much more frequently than φιλέω. As one reads through the

passages where φιλέω is used it becomes clear that the passage seeks to underline intimacy, closeness

and relationship (e.g. Titus 3:15 “Greet those who love us…”; Rev 3:19 “Those whom I love I rebuke

and discipline”). It is used more frequently in the gospels, than in the epistles 36 (see Figure 1), where it

refers to particular close relationships, such as between Jesus and His disciples, and of John (the

disciple that Jesus loved). Moreover, φιλέω is occasionally translated “kiss” which obviously refers to

an act of intimacy.

36
Φιλέω is used twice in the epistles whilst αγάπη is used a total of 180 times.
Page 10 of 21
By contrast, αγάπη, in the AV, is frequently translated “charity” in the KJV. This infers sacrificial

giving rather than intimacy. Again, when one reads the passages where αγάπη is used it becomes clear

that the emphasis intended is one of sacrificial giving. Trench points out that the epistles frequently

implore the reader to exercise αγάπη love and to live a life characterised by αγάπη love, but never

commands the believer to exercise φιλέω love 37 . This speaks of love as a form of personal discipline,

which in turn, requires an element of sacrifice.

Jude Use of Love

Jude uses only αγάπη love. The context of the passage is one of devotion. God is devoted to the

believer, keeping them and supplying them with mercy, peace and love. Moreover, Jude is devoted to

the readers, referring to them as “beloved” (KJV) on three occasions, as there are devoted to each

other through observance of their love feasts. Finally, the believers are devoted to God, keeping

themselves in his love.

These series of relationships set the foundation for the central message of the epistle, which is to

beware of the danger of ungodly people in the midst of the community of believers and to persevere in

their faith, relying upon God who is able to keep them from falling and present them in heaven as

faultless.

It may be concluded, therefore, that the use of αγάπη in Jude is intentional, and that the full

significance of its meaning, viz., a love focused in devotion and self sacrifice, rather than in affection

and emotion, was intended by the author.

Conclusion

It may be concluded that the New Testament usage of αγάπη and φιλέω provide no evidence to

support the idea that one of these forms of love is superior to the other. Moreover, it may also be

concluded that there is a wide overlap in meaning and a high degree of synonymy between these

words.

37
Trench, R. C., “Synonyms of the New Testament”, Baker Book House, 1989, p58.
Page 11 of 21
However, this does not necessitate that both terms should be regarded as identical in meaning or

completely interchangeable. On the contrary, New Testament usage indicates that whilst there is a

close relationship between these words, there is also sufficient evidence to demonstrate subtle

differences in meaning. Whilst they both speak of love, they express different forms of love. Φιλέω

expresses closeness and intimacy; the type of love that we enjoy and long for. On the other hand,

αγάπη expresses a love born out of devotion. Both forms of love are essential. We have a God who

loves with both of these. He is devoted to the world – for God so loved the world (αγάπη Jn 3:16) that

He sent His only Son. But God is also wanting closeness – “the Father Himself loves you” (φιλέω Jn

16:27).

In deciding the precise meaning in a specific passage, the context of the passage, and the author’s

specific writing style must be considered.

For the passage in question, it may be concluded that Jude intentionally selected αγάπη as this best

describes the form of love essential to the context of the message of the epistle.

Bibliography

The Bible

“The Holy Bible” New International Version (NIV), International Bible Society, Zondervan Bible
Publishers, 1984. All quotations from the Bible are from the NIV unless stated otherwise.
“The Holy Bible”, Authorised King James Version (KJV), Collins Clear Type Press.
“Novum Testamentum Graece”, Nestle-Aland, Edited by Aland, K., Black, M., Martini, C. M.,
Metzger, B. M., Wikgren, A., Deutsche Bibelgesellschaft Stuttgart, 1987.

Lexicons

Vincent, M.R., “Word Studies of the Newt Testament”, Volume 1, Second Edition, Hendrickson, 1888.
Arndt, W. F, Gingrich, F. W., “A Greek-English Lexicon on the New Testament and Other Early
Christian Literature”, University of Chicago Press, 1979.
Thayer, J. H., “A Greek-English Lexicon of the New Testament”, Baker Book House, 1977.
Moulton, H. K., “The Analytical Greek Lexicon Revised”, Regency Reference Library, Zondervan
Publishing House, 1977.
Brown, C., “Dictionary of New Testament Theology”, Paternoster Press, 1986.
Kittel, G., Friedrich, G., “Theological Dictionary of the New Testament – abridged in One Volume”,
William Erdmans Publishing Company, 1992.

Page 12 of 21
Word Studies

Vine, W. E., Unger, M. F., White, W., “Vines Complete Expository Dictionary of Old and New
Testament Words”, Thomas Nelson Publishers, 1985.
Trench, R. C., “Synonyms of the New Testament”, Baker Book House, 1989.

Commentaries

Beasley-Murray, G. R., “Word Biblical Commentary – John”, Word Publishing, 1987.

References Specific to the αγάπη – φιλέω Debate

Jackson, W., “The Challenge of Agape Love”, Christian Courier.com, 1999.

Tottingham, R., “That Love Which is of God”, Empire Baptist Publications, 1984, chapter 2 (on-line
book: http://www.empirebaptistministries.org/church/books/love/love2.htm).
Evans, H., “Greek Nuggets or Fool’s Gold?”, http://www.av1611.org/kjv/agape.html.
Schneck, G., “How to Study the Bible”, http://lib.thinkbible.org/howtostudybible.pdf

Page 13 of 21
Table 1: αγαπάω
Book No. Love No Beloved Total
5:43, 44, 46, 46; 6:24; 19:19;
Mt 8 8
22:37, 39
Mk 5 10:21; 12:30, 31, 33, 33 5
6:27, 32, 32, 32, 32, 35; 7:5, 42,
Lk 13 13
47, 47; 10:27; 11:43; 16:13

3:16, 19, 35; 8:42; 10:17; 11:5;

12:43; 13:1, 1, 23, 34, 34, 34;
Jn 37 14:15, 21, 21, 21, 21, 23, 23, 24, 37
28, 31; 15:9, 9, 12, 12, 17; 17:23,
23, 24, 26; 19:26; 21:7, 15, 16, 20
Ro 6 8:28, 37; 9:13; 13:8, 8, 9 2 9:25, 25 8
1 Co 2 2:9; 8:3 2
2 Co 4 9:7; 11:11; 12:15, 15 4
Ga 2 2:20; 5:14 2
2:4; 5:2, 25, 25, 28, 28, 28, 33;
Ep 9 1 1:6 10
6:24
Col 1 3:19 1 3:12 2
1 Th 1 4:9 1 1:4 2
2 Th 1 2:16 1 2:13 2
2 Ti 2 4:8, 10 2
He 2 1:9; 12:6 2
Ja 3 1:12; 2:5, 8 3
1 Pe 4 1:8, 22; 2:17; 3:10 4
2 Pe 1 2:15 1
2:10, 15, 15; 3:10, 11, 14, 14, 18,
23; 4:7, 7, 8, 10, 10, 11, 11, 12,
1 Jn 28 28
19, 19, 20, 20, 20, 21, 21; 5:1, 1,
2, 2
2 Jn 2 1:1, 5 2
3 Jn 1 1:1 1
Rev 3 1:5; 3:9; 12:11 1 20:9 4
Total 135 7 142
Table 2: αγάπη
Book No. Love No Charity No Dear No Charitably No Feast of Charity Total
Mt 1 24:12 1
Lk 1 11:42 1
5:42; 13:35; 15:9, 10, 10,
Jn 7 7
13; 17:26
5:5, 8; 8:35, 39; 12:9;
Ro 8 1 14:15 9
13:10, 10; 15:30
8:1; 13:1, 2, 3, 4, 4, 4, 8,
1 Co 2 4:21; 16:24 12 14
13, 13; 14:1; 16:14
2:4, 8; 5:14; 6:6; 8:7, 8, 24;
2 Co 9 9
13:11, 14
Ga 3 5:6, 13, 22 3
1:4, 15; 2:4; 3:17, 19; 4:2,
Ep 10 10
15, 16; 5:2; 6:23
Phl 4 1:9, 17; 2:1,2 4
Col 3 1:4, 8; 2:2 1 3:14 1 1:13 5
1 Th 4 1:3; 3:12; 5:8, 13 1 3:6 5
2 Th 2 2:10; 3:5 1 1:3 3
1 Ti 2 1:14; 6:11 3 1:5; 2:15; 4:12 5
2 Ti 2 1:7, 13 2 2:22; 3:10 4
Tit 1 2:2 1
Phe 3 1:5, 7, 9 3
He 2 6:10; 10:24 2
1 Pe 3 4:8, 8; 5:14 3
2 Pe 1 1:7 1
2:5, 15; 3:1, 16, 17; 4:7, 8,
1 Jn 18 9, 10, 12, 16, 16, 16, 17, 18
18, 18, 18; 5:3
2 Jn 2 1:3, 6 2
3 Jn 1 1:6 1
Jd 2 1:2, 21 1 1:12 3
Rev 1 2:4 1 2:19 2
Total 86 27 1 1 1 116

Page 15 of 21
Table 3: φιλέω
Book No. Love No Kiss Total
Mt 4 6:5; 10:37, 37; 23:6 1 2:48 5
Mk 1 14:44 1
Lk 1 20:46 1 22:47 2
Jn 13 5:20; 11:3, 36; 12:25; 15:19; 16:27, 27; 20:2; 21:15, 16, 17, 17, 17 13
1 Co 1 16:22 1
Tit 1 3:15 1
Rev 2 3:19; 22:15 2
Total 22 3 25

Page 16 of 21
 Usage of φιλέω, αγάπη and αγαπάω in New Testament Literature

50

46
45 44
Phileo
Agapao or Agape
40

35

30
No of Occurrences

25

20
20
17
16
15 14
13 13

10 9
7 7 7
6 6
5 5 5 5
5 4 4 4 4
3 3 3
2 2 2
1 1 1 1
0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0
0
Mt Mk Lk Jn Ac Ro 1 Co 2 Co Ga Ep Phl Col 1 Th 2 Th 1 Ti 2 Ti Tit Phe He Ja 1 Pe 2 Pe 1 Jn 2 Jn 3 Jn Jd Rev
Book

Figure 1: Usage of φιλέω, αγάπη and αγαπάω in New Testament Literature

Page 17 of 21
 Types of Love in NT Usage

140

120
αγάπη
φιλεω

100

80

60

40

20

0
God to God God to Man Jesus to Friends Man to God Man to Man Spouse to Human Family Man of Himself World to Man Things General
Spouse

Figure 2: Types of Love in NT Usage

Page 18 of 21
 Usage of φιλέω, αγάπη and αγαπάω by Author

120

Phileo
109
Agapao or Agape

102
100

80
No of Occurrences

60

40

20
14 15

9 9
4 5 4
2 3 3
0 1 0 0 0 0
0
Matthew Mark Luke John Paul Writer to Heb James Peter Jude
Author

Figure 3: Usage of φιλέω, αγάπη and αγαπάω by Author

Page 19 of 21
 Types of αγάπη and αγαπάω Love by Author

80

71
God's Love
70
Man to God
Man's Love
General
60

50
No of Occurrences

45

40
35

30 27

22

20

10
10 7
8 8

3 3
2 2 2 2 2 2
1 1 1 1 1 1 1
0 0 0 0 0 0 0 0 0 0 0 0
0
Matthew Mark Luke John Paul Writer to Heb James Peter Jude
Author

Figure 4: Types of αγάπη and αγαπάω Love by Author

Page 20 of 21
 Types of φιλεω Love by Author

16

God's Love
14
Man to God
Man's Love
General
12 Total

10
No. of Occurrences

0
Matthew Mark Luke John Paul Writer to Heb James Peter Jude
Author

Figure 5: Types of φιλεω Love by Author

Page 21 of 21