Sober minded
Sober
The word is compounded of σάος or σῶς safe, sound, and φρήν mind. It signifies entire command of the passions
The word is compounded of σάος or σῶς safe, sound, and φρήν mind.
“Soberly” is sōphronōs (σωφρονως), “with sound mind, temperately, discreetly.”
to be in one’s right mind (Mark 5:15; 2 Cor. 5:13). Self-conceit is here treated as a species of insanity
The verb is sōphroneō (σωφρονεω), “to be of sound mind, to exercise self-control, to curb one’s passions.” This last meaning was in classical Greek, as it is in New Testament Greek, the predominating usage of the word. Trench speaks of the word as habitual self-government with its constant rein on all the passions and desires.
Finally, sōphrosynē—while connoting moderation and just measure—has to do with character and life conduct (sōphrosynē tropōn)11 and so becomes a general virtue, the knowledge of what to do and what to avoid.12 Not only is it of unparalleled nobility,13 but it expresses the purest Greek ideal (Plato, Cra. 411 e; Chrm. 159 bff.), and the honorific decrees always mention it as a characteristic of a good life, for example at Mylasa: “having lived with sōphrosynē and in his youth having shown forth a perfect example of merit.”14 This explains the association of sōphrōn and kosmios:15the sōphrōn has a feel for the proprieties (sōphrosynē kekosmēmenou, TAM, II, 288).
Sōphrosynē is taught to children “as the virtue that is most appropriate for young people and the first of all virtues, an element of harmony, and productive of good.”16 Thus is it that educative (paideuousa) grace teaches us to live “temperately, justly, and piously,”17 and that older Christian women must instruct the younger women in wisdom, teaching them to love their husbands and their children.18
The Pastoral Epistles require sōphrosynē of the episkopos (1 Tim 3:2; Titus 1:8) and of the older men,19 but they treat it primarily as a feminine virtue, whether with regard to dress,20 chaste and reserved conduct,21 or even of the condition of salvation,22 which here seems to be the discretion and reserve that become women
Sometimes it is contrasted with debauchery (akolasia), and it is confused with enkrateia (Philo, Good Man Free 67, 70, 159, 250–251; Plutarch, Alex. 21.11; 30.10–11; 47.8); it is the virtue of temperance that overcomes the passions.8 This nuance is that of the sōphrōn nous, the temperate mind,9 and its account for the association of sōphrōn with sobriety (1 Tim 3:2; Titus 2:2; 1 Pet 4:7) and chastity.10
These compounds of the verb phroneō—rare in the papyri, used abundantly in classical Greek and very common in the Hellenistic period, especially in the inscriptions—are, strictly speaking, untranslatable.1 Deriving from sōs-phrēn, they express first of all the idea of spiritual health, a correct or appropriate way of reasoning,2 but also a sense of moderation,3 a moderation or reserve that is expressed in inner equilibrium.4 Hence sōphroneō, “be moderate, sober-minded” (unknown in the LXX); with respect to an exorcised demoniac, “in his right mind” (Mark 5:15; Luke 8:35). It is used of Christians, who should be measured and reserved in their self-concept (Rom 12:3); of Paul, beside himself or euphoric in his relationship with God (exestēmen) but reasonable and prudent (sōphronoumen) in his relations with the Corinthians (2 Cor 5:13); of the Cretans, who must be staid (sōphronein peri panta, Titus 2:6); and of believers who are overly excited about the prospect of an immediate Parousia and are called to be calm (1 Pet 4:7). Accused by Festus of being mad, the apostle replies, “I am speaking words of truth and good sense” (alētheias kai sōphrosynēs rhēmata apophthengomai, Acts 26:25).
sōphroneō, to be moderate, sober-minded, sensible, sane
It is to be understood in the light of the use of the word-group in the PE to signify ‘moderation, self-discipline, prudence’
σωφρονέω (σώφρων, via σῶς + φρήν) 1 aor. ἐσωφρόνησα (Trag., X., Pla. et al.; pap) the thematic semantic note in this and cognate terms is the Hellenic ideal of μηδὲν ἄγαν (‘nothing to excess’).
① to be able to think in a sound or sane manner, be of sound mind. of mental health (in contrast to μαίνεσθαι; Pla., Phdr. 22, 244a, Rep. 331c; Ps.-Apollod. 3, 5, 1; 6; Philo, Cher. 69) to be in one’s right mind, of a demoniac who was healed Mk 5:15; Lk 8:35. Sim., 2 Cor 5:13 (opp. ἐκστῆναι; s. ἐξίστημι 2a).
② to be prudent, with focus on self-control, be reasonable, sensible, serious, keep one’s head (X., Cyr. 3, 2, 4; TestSol 8:8; Philo, Det. Pot. Ins. 114; Jos., Ant. 2, 296; Just., Tat.; Ath. 32, 2; Orig., C. Cels. 2, 8, 16) Tit 2:6. W. νήφειν 1 Pt 4:7. Esp. of women be chaste, virtuous (Musonius p. 14, 12ff H.; Arrian, Anab. 4, 20, 2; Alciphron, 4, 17, 3; Jos., Ant. 18, 66.—σωφροσύνη 2) 1 Cl 1:3; Pol 4:3.—In contrast to ὑπερφρονεῖν and in a play on words w. it and w. φρονεῖν twice Ro 12:3 (cp. Plut., Mor. 776d φρονεῖν κ. σωφ.; Socrat., Ep. 36 σωφρονέω … συσσωφρονέω; Iren. 1, 16, 3 [Harv. I, 164, 3])—DELG s.v. σῶς. M-M. TW. Spicq.
Since the metaphor suggests intoxication
“To himself, every man is in a sense the most important person in the world, and it always needs much grace to see what other people are, and to keep a sense of moral proportion.” Rather, it is important to think of oneself with sober judgment30 (Moffatt, “take a sane view of himself”).
“not to be high-minded above what he ought to be minded, but so to be minded as to be sober-minded”
