Lexical Summary stoicheion: Element, principle, rudiment Original Word: στοιχεῖον Strong's Exhaustive Concordance element, principle, rudiment. Neuter of a presumed derivative of the base of stoicheo; something orderly in arrangement, i.e. (by implication) a serial (basal, fundamental, initial) constituent (literally), proposition (figuratively) -- element, principle, rudiment. see GREEK stoicheo HELPS Word-studies 4747 stoixeíon– properly, fundamentals, like with the basic components of a philosophy, structure, etc.; (figuratively) "first principles," like the basic fundamentals of Christianity. [4747 (stoixeíon) refers to "the rudiments with which mankind . . . were indoctrinated (before the time of Christ), i.e. the elements of religious training or the ceremonial precepts common alike to the worship of Jews and of Gentiles" (J. Thayer). The RSV however renders stoixeia as "elemental spirits," i.e. spiritual powers or "cosmic spirits" (DNTT, 2, 828). This views 4747 /stoixeíon ("elements") as ancient astral beings associated with the very beginning (make-up) of the earth.] NAS Exhaustive Concordance Word Originfrom the same as stoicheó Definition one of a row, hence a letter (of the alphabet), by ext. the elements (of knowledge) NASB Translation elemental things (2), elementary principles (2), elementary* (1), elements (2), principles (1). Thayer's Greek Lexicon STRONGS NT 4747: στοιχεῖονστοιχεῖον, στοιχειου, τό (from στοῖχος a row, rank, series; hence, properly, that which belongs to any στοῖχος, that of which a στοῖχος is composed; hence), "any first thing, from which the others belonging to some series or composite whole take their rise; an element, first principle". The word denotes specifically: 1. the letters of the alphabet as the elements of speech, not however the written characters (which are called γράμματα), but the spoken sounds: στοιχεῖον φωνῆς φωνή ἀσύνθετος, Plato definition, p. 414 e.; τό ῥω τό στοιχεῖον, id. Crat., p. 426 d.; στοιχεῖον ἐστι φωνή ἀδιαιρετος, οὐ πᾶσα δέ, ἀλλ' ἐξ ἧς πεφυκε συνετή γίγνεσθαι φωνή, Aristotle, poet. 20, p. 1456{b}, 22. 2. the elements from which all things have come, the material causes of the universe (ἐστι δέ στοιχεῖον, ἐξ οὗ πρώτου γίνεται τά γινόμενα καί εἰς ὁ ἔσχατον ἀναλύεται ... τό πῦρ, τό ὕδωρ, ὁ ἀήρ, ἡ γῆ, (Diogenes Laërtius Zeno 137); so very often from Plato down, as in Tim., p. 48 b.; in the Scriptures: Wis. 7:17 Wis. 19:17; 2 Peter 3:10, 12. 3. the heavenly bodies, either as parts of the heavens, or (as others think) because in them the elements of man's life and destiny were supposed to reside; so in the earlier ecclesiastical writings: Ep. ad Diogn. 7, 2 [ET]; Justin Martyr, dialog contra Trypho, 23; τά Οὐρανία στοιχεῖα, id. Apology 2, 5; στοιχεῖα Θεοῦ, created by God, Theophilus Ant. ad Autol. 1, 4; cf. Hilgenfeld, Galaterbrief, pp. 66-77. Hence, some interpreters infelicitously understand Paul's phrase τά στοιχεῖα τοῦ κόσμου, Galatians 4:3, 9; Colossians 2:8, 20, of the heavenly bodies, because times and seasons, and so sacred seasons, were regulated by the course of the sun and moon; yet in unfolding the meaning of the passage on the basis of this sense they differ widely. 4. the elements, rudiments, primary and fundamental principles (cf. our 'alphabet' or 'a b c') of any art, science, or discipline; e. g. of mathematics, as in the title of Euclid's well-known work; στοιχεῖα πρῶτα καί μέγιστα χρήστης πολιτείας, Isocrates, p. 18 a.; τῆς ἀρετῆς, Plutarch, de puer. educ. 16, 2; many examples are given in Passow, under the word, 4, ii., p. 1550b; (cf. Liddell and Scott, under the word, II. 3 and 4). In the N. T. we have τά στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ (see ἀρχή, 1 b., p. 76{b} bottom), Hebrews 5:12, such as are taught to νήπιοι, Hebrews 5:13; τά στοιχεῖα τοῦ κόσμου, the rudiments with which mankind like νήπιοι were indoctrinated before the time of Christ, i. e. the elements of religions training, or the ceremonial precepts common alike to the worship of Jews and of Gentiles, Galatians 4:3, 9, (and since these requirements on account of the difficulty of observing them are to be regarded as a yoke — cf. Acts 15:10; Galatians 5:1 — those who rely upon them are said to be δεδουλωμένοι ὑπό τά στοιχεῖα); specifically, the ceremonial requirements especially of Jewish tradition, minutely set forth by theosophists and false teachers, and fortified by specious argument, Colossians 2:8, 20. The phrase τά στοιχεῖα τοῦ κόσμου is fully discussed by Schneckenburger in the Theolog. Jahrbücher for 1848, Part iv., p. 445ff; Neander in the Deutsche Zeitschrift f. Christl. Wissensehaft for 1850, p. 205ff; Kienlen in Reuss u. Cunitz's Beiträge zu d. theolog. Wissenschaften, vol. ii., p. 133ff; E. Schaubach, Comment. qua exponitur quid στοιχεῖα τοῦ κόσμου in N. T. sibi velint. (Meining. 1862). The Greek noun στοιχεῖον (stoicheion) designates what is foundational or constituent. In the New Testament it is applied to spiritual bondage, human tradition, elementary instruction, and the physical cosmos. Its occurrences cluster in four epistles and reveal a progression from pre-conversion servitude to final eschatological renewal. Occurrences Colossians 2:8; Colossians 2:20 Elemental Bondage in Galatians Paul recalls the pre-gospel condition of both Jew and Gentile: “when we were children, we were enslaved under the basic principles of the world” (Galatians 4:3). These “weak and worthless principles” (Galatians 4:9) represent a spiritually oppressive order that kept humanity in tutelage until Christ. The term emphasizes the futility of law-keeping, pagan observances, or any performance-based system as a means of righteousness. Liberation from these στοιχεῖα is experienced only through union with the crucified and risen Son. Philosophical and Religious Traditions in Colossians In Colossians the στοιχεῖα are linked to deceptive “philosophy and empty deception, which are based on human tradition and the elemental spiritual forces of the world rather than on Christ” (Colossians 2:8). They foster legalistic regulations—“Do not handle, do not taste, do not touch” (Colossians 2:21)—that “have an appearance of wisdom” yet lack power against the flesh (Colossians 2:23). Paul insists that believers, having “died with Christ to the elemental spiritual forces of the world” (Colossians 2:20), must refuse any teaching that adds prerequisite steps to the sufficiency of Christ’s work. Foundational Instruction in Hebrews Hebrews 5:12 employs στοιχεῖα positively for the ABCs of Christian doctrine: “you need someone to reteach you the basic principles of God’s word.” The rebuke is not for possessing elemental teaching but for lingering there. Maturity requires moving from gospel rudiments to “solid food,” yet never abandoning the truths that set the pattern for all further growth. Cosmic Dissolution in 2 Peter Peter uses στοιχεῖα of the very fabric of creation: “the elements will be destroyed by fire” (2 Peter 3:10) and “will melt in the heat” (2 Peter 3:12). The final conflagration affects heaven and earth, purging corruption and preparing “a new heaven and a new earth, where righteousness dwells” (2 Peter 3:13). Thus the στοιχεῖα serve as both the current ground of existence and the material subject to future transformation under God’s sovereign decree. Historical Background In Greco-Roman thought στοιχεῖα referred to letters of the alphabet, the four physical elements, or cosmic powers. Jewish usage extended to angels assigned over nations or heavenly bodies influencing earthly affairs. The New Testament writers appropriate the term but reorient it: whatever the cultural or religious label—law, superstition, asceticism, or cosmic powers—anything that rivals Christ or hinders maturity belongs to the στοιχεῖα to which believers have died. Theological Themes 1. Christ’s supremacy: All στοιχεῖα, whether ideological or cosmic, are subordinate to Him. Ministry Implications • Guard against any teaching that mixes human tradition with the gospel, whether legalism, mysticism, or moralism. Summary Στοιχεῖον spans the spectrum from spiritual ABCs to the building blocks of creation. In every context Scripture testifies that Christ alone delivers from elemental bondage, equips for mature faith, and will one day remake the cosmos itself. Englishman's Concordance Galatians 4:3 N-ANPGRK: ὑπὸ τὰ στοιχεῖα τοῦ κόσμου NAS: under the elemental things of the world. KJV: under the elements of the world: INT: under the basic principles of the world Galatians 4:9 N-ANP Colossians 2:8 N-ANP Colossians 2:20 N-GNP Hebrews 5:12 N-NNP 2 Peter 3:10 N-NNP 2 Peter 3:12 N-NNP Strong's Greek 4747 |
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