4770. Stóikos
Lexical Summary
Stóikos: Stoic

Original Word: Στωϊκός
Part of Speech: Adjective
Transliteration: Stóikos
Pronunciation: stoy-KOS
Phonetic Spelling: (sto-ik-os')
KJV: Stoick
NASB: Stoic
Word Origin: [from G4745 (στοά - portico)]

1. a "Stoic" (as occupying a particular porch in Athens), i.e. adherent of a certain philosophy

Strong's Exhaustive Concordance
a Stoic

From stoa; a "Stoic" (as occupying a particular porch in Athens), i.e. Adherent of a certin philosophy -- Stoick.

see GREEK stoa

NAS Exhaustive Concordance
Word Origin
variant reading for Stoikos, q.v.
NASB Translation
Stoic (1).

Thayer's Greek Lexicon
STRONGS NT 4770: Στοϊκός

[Στοϊκός, so Lachmann Tdf. for Στωϊκός, which see]

STRONGS NT 4770: ΣτωϊκόςΣτωϊκός ((WH Στωϊκός), L T Στοϊκός, see Tdf.s note on Acts as below; WH's Appendix, p. 152), Στωικη, Στωικον, Stoic, pertaining to the Stole philosophy, the author of which, Zeno of Citium, taught at Athens in the portico called ποικίλη στοά: οἱ Στωικοι φιλοσοφοι, Acts 17:18. (((Diogenes Laërtius 7, 5; others))

Topical Lexicon
Historical background of the Stoic movement

Originating in Athens around 300 BC, Stoicism was founded by Zeno of Citium and developed by thinkers such as Cleanthes and Chrysippus. Meeting under the painted porch (stoa poikilē), these philosophers taught that the universe is permeated by an impersonal rational principle (logos), that virtue alone brings happiness, and that emotions should be tamed through reason. By the first century AD Stoicism had spread throughout the Greco-Roman world, influencing civic ethics, rhetoric, and even Roman law through figures like Seneca and Marcus Aurelius. Its moral seriousness and emphasis on self-control gained admiration, yet its pantheistic view of divinity and confidence in autonomous human reason stood at odds with biblical revelation.

Occurrence in Scripture

The term occurs once, in Acts 17:18, describing a group that confronted Paul in Athens: “Some Epicurean and Stoic philosophers also began to debate with him. Some of them asked, ‘What is this babbler trying to say?’”. Luke’s single reference is sufficient to highlight the gospel’s engagement with the leading philosophies of the age.

Paul’s engagement on the Areopagus

Standing before an audience shaped by Stoic ethics and cosmology, Paul affirmed truths that would resonate with them—God’s nearness and human accountability—while decisively correcting their errors:

• God is personal and transcendent, not an impersonal fire permeating matter (Acts 17:24).
• Human beings are not fragments of deity but creatures made to seek their Creator (Acts 17:26-27).
• History moves toward a climactic resurrection-judgment, not an endless cycle of conflagrations (Acts 17:31).

Using concepts familiar to Stoics (“‘For in Him we live and move and have our being,’” Acts 17:28), Paul bridged to the gospel yet maintained the exclusive claim of Jesus Christ as risen Lord.

Worldview contrasts

1. View of God: Stoicism—impersonal pantheism; Scripture—personal, holy Creator (Romans 1:25).
2. View of humanity: Stoicism—sparks of the divine capable of achieving virtue by reason; Scripture—fallen image-bearers needing redemption (Romans 3:23-24).
3. Ethics: Stoicism—self-sufficiency (autarkeia) and apatheia; Scripture—Spirit-enabled righteousness and love (Galatians 5:22-23).
4. Salvation: Stoicism—inner mastery; Scripture—grace through faith in Christ (Ephesians 2:8-9).

Related biblical teaching on philosophy

Paul later warns, “See to it that no one takes you captive through philosophy and empty deception, according to human tradition … rather than Christ” (Colossians 2:8). While not naming Stoicism, the verse addresses any system that elevates human speculation over divine revelation. Likewise, “Where is the philosopher of this age? Has not God made foolish the wisdom of the world?” (1 Corinthians 1:20) situates the cross as God’s answer to all competing worldviews.

Legacy and early Christian interaction

Early apologists such as Justin Martyr and Athenagoras, aware of Stoic terminology, appealed to common moral concerns yet emphasized the insufficiency of Stoic doctrine to secure salvation. Elements of Stoic language (logos, natural law) were appropriated, but always subordinated to biblical truth. The church fathers’ nuanced engagement models a discerning yet uncompromising witness.

Practical ministry applications

• Cultural literacy: Understanding prevailing philosophies equips believers to communicate biblical truth effectively, following Paul’s pattern in Athens.
• Apologetic bridge-building: Shared ethical concerns (virtue, rational order) can open conversations, but the gospel must confront underlying errors about God and humanity.
• Pastoral care: Believers may absorb modern equivalents of Stoic self-sufficiency; pastors can redirect them to dependence on the Holy Spirit rather than mere willpower.

Summary

Strong’s Greek 4770 highlights a moment when apostolic preaching met intellectual elites. Scripture neither ignores nor idolizes human philosophy; it evaluates every system by the revelation of the crucified and risen Christ. The single mention of the Stoics calls the church to a similarly confident engagement with the thought currents of each age, proclaiming the true Logos who alone brings saving knowledge of God.

Forms and Transliterations
Στοϊκῶν Στωικων Στωικῶν Stoikon Stoikōn Stoïkôn Stoïkō̂n
Links
Interlinear GreekInterlinear HebrewStrong's NumbersEnglishman's Greek ConcordanceEnglishman's Hebrew ConcordanceParallel Texts
Englishman's Concordance
Acts 17:18 Adj-GMP
GRK: Ἐπικουρείων καὶ Στοϊκῶν φιλοσόφων συνέβαλλον
NAS: of the Epicurean and Stoic philosophers
KJV: and of the Stoicks, encountered
INT: Epicureans and Stoics philosophers encountered

Strong's Greek 4770
1 Occurrence


Στοϊκῶν — 1 Occ.

4769
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