 It remains to get a sense of the range of the elements in common, some of which were pointed out by others in previous  research.[9] At the most general level, Bobzien compares the ways that the Stoics and Frege relate semantic ‘content’ (Greek lekta v.  Fregean Sinn) to the linguistic expression of that content.  Both distinguish the ‘incomplete’ (ellipē v. ungesättigt) content of predicates from the complete content of sentences, and there are parallels in what the Stoics and Frege have to say about complete ‘assertible’ contents (axiōmata v. Gedanken), especially in connection with the fact that these contents are the primary bearers of truth and falsity. Bobzien then compares the two philosophies with regard to other kinds of complete contents, such as those expressed by commands, sentence questions, expressions of emotion, word questions, and indexicals. In each case, Frege’s descriptions of the content presented by these linguistic expressions closely follow those of the Stoics. Another group of similarities arises in her comparison of the doctrines regarding complex contents produced with propositional connectives, such as those expressed by sentences with negations (including contradictories, double negations, etc.), conjunctions, disjunctions, conditionals, and sentences with ‘because’. A comparison of the two approaches to quantification and universality concludes the paper.