σωφροσύνη, -ης, ἡ, (copper), fr. Hom. (where caodpoσύνη) down; a. soundness of mind (opp. to pavia, Xen. mem. 1, 1,16; Plat. Prot. p. 323 b.): ῥήματα σωφροσύνης, words of sanity [A. V. soberness], Acts xxvi. 25. b. self-control, sobriety, (ea virtus, cujus proprium est, motus animi appetentes regere et sedare semperque adversantem libidini moderatam im omni re servare constantiam, Cic. Tusc. 3, 8,17; ἡ σωφροσ. ἐστὶ kat ἡδονῶν τινων καὶ ἐπιθυμιῶν ἐγκράτεια. Plat. rep. 4, 480 6.; cf. Phaedo p. 68¢.; sympos. Ρ. 196 ο.; Diog. Laért. 8, 91; 4 Mace. i. 31; σωφροσύνη δὲ ἀρετὴ δι᾿ ἣν πρὸς Tas ἡδονὰς τοῦ σώματος οὕτως ἔχουσιν ὡς ὁ νόμος κελεύει, ἀκολασία δὲ τοὐναντίον, Aristot. rhet. 1, 9, 9): 1 Tim. ii. 15; joined with αἰδώς (as in Xen. Cyr. 8, 1, 30 54.) ibid. 9; [ef. Trench, N. T. Syn. § xx., and see αἰδώς }.

σωφροσύνη sōphrosynē 3x

sanity, soundness of mind, a sane mind, Acts 26:25; female modesty, 1 Tim. 2:9, 15*

** σωφροσύνη, -ης, ἡ

[in LXX: Es 3:13, Wi 8:7, II Mac 4:37, IV Mac 6 * ;]

soundness of mind, good sense, sanity (opp. to μανία, Xen.): Ac 26:25;

self-control, sobriety: I Ti 2:9 (v. Tr., Syn., § xx), ib. 15.†

THESE two are named together by St. Paul (1 Tim. ii. 9; ef. Plato, Phedrus, 258 d) as constituting the truest adornment of a Christian woman; σωφροσύνη occurs only on two other occasions (Acts xxvi. 25:1 Tim. ii. 15). If the distinction which has been drawn in § xix. be correct, then that which Xenophon (Cyrop. viii. 1. 81) puts into the mouth of Cyrus cannot stand: diype δὲ αἰδῶ καὶ σωφροσύνην τῇδε, ὡς τοὺς μὲν αἰδουμένους τὰ ἐν τῷ φανερῷ αἰσχρὰ φεύγοντας, τοὺς δὲ σώφρονας καὶ τὰ ἐν τῷ ἀφανεῖ. It is faulty on both sides ; on the one hand αἰδώς does not merely shun open and manifest basenesses, however αἰσχύνη may do this; on the other a mere accident of σωφροσύνη is urged as constituting its essence. The etymology of σωφροσύνη, aS σώζουσα τὴν φρόνησιν (Aristotle, Hthic. Nic. vi. 5. 5), or σωτηρία τῆς φρονήσεως (Plato, Crat. 411 e; ef. Philo, De Fort. 8), must not be taken as seriously intended ; Chrysostom has given it rightly : σωφροσύνη λέγεται ἀπὸ τοῦ Twas τὰς φρένας ἔχειν. Set over against ἀκολασία (Thucydides, i. 37; Aristotle, Rhet.i.9; Philo, Mund. Opif. 21), and ἀκρασία (Xenophon, Mem. iv. 5. 7), the mean between dowria and φειδωλία (Philo, De Prem. et Pen. 9), it is properly the condition of an entire command over the passions and desires, so that they receive no further allowance than that which the law and right reason admit and approve (ἐπικράτεια τῶν ἐπιθυμιῶν, 4 Mace. 1. 81; cf. Tit.ii.12) ; cf. Plato (Symp.196 c) : εἶναι yap ὁμολογεῖται σωφροσύνη τὸ κρατεῖν ἡδονῶν καὶ ἐπιθυμιῶν : his Charmides being dedicated throughout to the investigation of the exact force of the word. Aristotle (Rhet. i. 9): ἀρετὴ δι’ ἣν τρὸς τὰς ἡδονὰς TOD σώματος οὕτως ἔχουσιν, ὡς ὃ νόμος κελεύει : Plutarch (De Curios. 141: De Virt. Mor, 2; and Gryll. 6); βραχύτης τίς ἐστιν ἐπιθυμιῶν καὶ τάξις, ἀναιροῦσα μὲν τὰς ἐπεισάκτους καὶ “a N 4 a Ψ ‘a περιττὰς, καιρῷ δὲ καὶ μετριότητι κοσμοῦσα τὰς ἀναγκαίας: §xx SYNONYMS OF THE NEW TESTAMENT 67 Philo (De Immut. Det, 35): μέση ῥᾳθυμίας ἐκκεχυμένης καὶ φειδωλίας ἀνελευθέρου, σωφροσύνη : cf. Diogenes Laértius, iii. 57. 91; and Clement of Alexandria, Strom. ii.18. In Jeremy Taylor’s words (The House of Feasting): ‘It is reason’s girdle, and passion’s bridle, ... it is ῥώμη ψυχῆς, as Pythagoras calls it; κόσμος ἀγαθῶν πάντων, so Plato; ἀσφάλεια τῶν καλλίστων ἕξεων, SO Iamblichus.’ We find it often joined to κοσμιότης, Aristophanes, Plut. 568, 564) ; to εὐταξία (2 Mace. iv. 87) ; to καρτερία (Philo, De Agric. 22); to ἁγνεία (Clement of Rome, Cor. 64). No single Latin word exactly represents it; Cicero, as he himself avows (Tusc. iii. 8; cf. v. 14), rendering it now by ‘temperantia,’ now by ‘moderatio,’ now by ‘modestia ;’ and giving this account of it: ‘ejus enim videtur esse proprium motus animi appetentes regere et sedare, semperque adversantem libidini, moderatam in omni re servare constantiam.’ Σωφροσύνη was a virtue which assumed more marked prominence in heathen ethics than it does in Christian (δώρημα κάλλιστον θεῶν, as Euripides, Med. 632, has called it); not because more value was attached to it than with us; but partly because there it was one of a much smaller company of virtues, each of which therefore would singly attract more attention; but also in part because for as many as are “led by the Spirit,’ this condition of self-command is taken up and transformed into a condition yet higher still, in which a man does not order and command himself, which, so far as it reaches, is well, but, which is better still, is ordered and commanded by - God. At 1 Tim. ii. 9 we shall best distinguish between αἰδώς and σωφροσύνη, and the distinction will be capable of further application, if we affirm of αἰδώς that it is that ‘ shamefastness,’! or pudency, which shrinks from overpassing the ' It is a pity that ‘shamefast ’ (Ecclus. xli. 16), and ‘ shamefastness ’ by which our Translators rendered σωφροσύνη here, should have been corrupted in modern use to ‘shamefaced,’ and ‘ shamefacedness.’ The words are properly of the same formation as ‘ steadfast,’ ‘ steadfastness,’ ‘ soothfast,’ ‘ soothfastness,’ and those good old English words, now lost F2 68 SYNONYMS OF THE NEW TESTAMENT §xxi limits of womanly reserve and modesty, as well as from the dishonour which would justly attach thereto; of σωφροσύνη that it is that habitual inner self-government, with its constant rein on all the passions and desires, which would hinder the temptation to this from arising, or at all events from arising in such strength as should overbear the checks and barriers which αἰδώς opposed to it. ὁ

σωφροσύνη. In an Imperial Edict regarding the remission of the arm coronarium, P Fay 20 (iv/A.D.), the Emperor Julian (see Archiv ii. p. 169) claims that, ever since he became Caesar, he had striven to restore vigour to what was in decline,*# οὐχ ὅρων ζητήσεσιν ἀλλὰ σωφρο[σύνῃ)], μόνον ov πρὸς τὸ ἴδιον γινομένων ἀναλωμάτων, ‘‘not by acquisitions of territory (Ὁ) but by economy, limiting expenditure to public purposes ’’ (Edd.). Later in the same document the word is used in the more general sense of “" discretion,’

σωφροσύνη (sōphrosunē) — mental soundness. σωφροσύνη [ῠ], Doric dialect σωφροσ-ύνα, Epic dialect and poetry σᾰοφροσύνη (as in [Refs 8th c.BC+] and in later poetry, [Refs], ἡ, soundness of mind, prudence, discretion, [Refs 8th c.BC+]; the common form first in [Refs 6th c.BC+]; sanity, opposed to μανία, [NT+5th c.BC+]

2. moderation in sensual desires, selfcontrol, temperance, [Refs 5th c.BC+]; σ. τὸ περὶ τὰς γυναῖκας (i.e. ἔργον) [NT+5th c.BC+]

3. in a political sense, a moderate form of government, [Refs 5th c.BC+]