The requirement for an overseer (or elder) to be σώφρων (sophron) in 1 Timothy 3:2 is translated in various ways:

“prudent” (NASB 1995)
“self-controlled” (ESV, NET)
“sober-minded” (NKJV, ASV)

So which is it—prudent or self-controlled? Adding to the difficulty is variation among and even within English translations. In the parallel passage in Titus 1:8, elders are required to be σώφρων (sophron), which is translated as:

“sensible” (NASB 1995, NET)
“self-controlled” (ESV)
“sober-minded” (NKJV, ASV)

Here the NASB uses a different word for “prudent” with the synonym “sensible,” but the NET Bible switches by going with “sensible” in Titus 1:8 even though it used “self-controlled” in 1 Timothy 3:2.

Why the Difference?

The standard Greek lexicon BDAG gives the definition for the adjective σώφρων as “being in control of one’s self,” with the translations “prudent, thoughtful, self-controlled” (BDAG, 987). And here we see why the English translations differ, as both “prudent” and “self-controlled” are possible translations. In ancient Greek, the adjective σώφρων could mean (1) “sound of mind” or “sensible, judicious, prudent, shrewd, wise, sage,” (2) but also “restrained” or “temperate, moderate, modest, simple, self-controlled.”[1]

This point is seen when comparing other Greek forms of the adjective σώφρων. The noun σωφροσύνη (sophrosune) is used only three times in the New Testament, twice in 1 Timothy 2 for women—who are to adorn themselves “discreetly” (1 Tim. 2:9, NASB) and are to practice “self-restraint” (1 Tim. 2:15, NASB). That noun σωφροσύνη refers to the “practice of prudence” and should be translated as “good judgment, moderation, self-control” (BDAG, 987). (When the NASB 1995 has “discreetly” in 1 Tim. 2:9, it is better translated as “with propriety and moderation” (NKJV) or “with modesty and self-control” (ESV).)

We see in the Septuagint (LXX) that σωφροσύνη can have both meanings: “1. soundness in judgment, ‘prudence,’” or “2. moderation in sensual desires, ‘temperance, self-control.’”[2] In ancient Greek, σωφροσύνη could mean (1) “soundness of mind” or “common sense, wisdom, good sense, prudence,” (2) but also “temperance, moderation, sense of proportion, sobriety, self control.”[3]

What we see then is that the Greek words with the σωφρ- root are related to both prudence and self-control. The terms may carry two distinguishable senses, but those senses substantially overlap. Understanding them as overlapping makes good sense, since sound judgment leads to moderation and control of oneself.

This is especially the case when we understand that classically the term “prudence” referred to practical reason, or knowledge in action. The Greek philosopher Aristotle said that prudence was right reason applied to “action.”[4] Augustine said that “Prudence is the knowledge of what to seek and what to avoid.”[5] So the concept of prudence involves thinking rightly and implementing it in conduct. Whereas art is the “right reason of making,” prudence is the “right reason of doing.”[6]

Therefore, those who are “prudent” will govern themselves well. The terms for prudence in the New Testament do not merely refer to sound thinking, but also to sound conduct. If we understand the word “prudence” this way, then I think “prudent” is a better translation of σώφρων in the New Testament than “self-control.”

Prudent or Self-Controlled?

The ESV tends to obscure the concept of “prudence” as a New Testament virtue by regularly translating the various forms of this word group as “self-controlled” (e.g., 1 Tim. 2:9, 15; 3:2; 2 Tim. 1:7; Titus 1:8; 2:2, 5, 12). The ESV does not use the English word “prudent” at all in the New Testament.

Now to be fair, most other English translations also do not use the word “prudent” much. The NASB 1995 uses “prudent” six times: once for the word σώφρων for elders (1 Tim. 3:2), and five times for the related word φρόνιμος (Matt. 25:2, 4, 8, 9; 1 Cor. 4:10). Yet the NASB also translates that latter word as “shrewd” (Matt. 10:16), “wise” (Matt. 7:24; Rom. 11:25), and “sensible” (Matt. 24:45; Luke 12:42). The ESV usually translates φρόνιμος as “wise.” BDAG defines φρόνιμος as “understanding associated with insight and wisdom,” providing the definitions of “sensible, thoughtful, prudent, wise” (BDAG, 1066).

When we consider that the ESV regularly translates σώφρων as “self-controlled,” we recognize that this is certainly a valid translation option. However, that rendering obscures the other possible meaning of prudence. And as I showed above, the concept of “self-control” is part of the broader, classical meaning of “prudence” when understood to refer to practical reason or right reason in action.

Three Textual Reasons to Favor “Prudent”

The adjective σώφρων is used only four times in the New Testament—twice in the requirements for elders (1 Tim. 3:2; Titus 1:8), and twice in Titus 2, both for older men (Titus 2:2) and for that in which the older women are to train the young women (Titus 2:5). Let me provide three additional reasons why the translation “prudent” is better than “self-controlled” (ESV) for σώφρων in these passages.

First, the meaning of “prudent” further distinguishes the term σώφρων from the overlapping meaning of “temperate” (νηφάλιος) in 1 Timothy 3:2 and Titus 2:2. There is a challenge in translating 1 Timothy 3:2 and Titus 2:2 since they use overlapping words together. Notice the variations in translation of νηφάλιος, σώφρων in 1 Timothy 3:2:

“temperate, prudent” (NASB 1995)
“sober-minded, self-controlled” (ESV)
“temperate, self-controlled” (NET)
“temperate, sober-minded” (NKJV, ASV)

However, apart from the NASB 1995, these versions make the terms almost synonyms. So the NASB 1995 does best by translating them “temperate, prudent.” The word “temperate” (νηφάλιος) may refer particularly to not overusing alcohol, though it can broadly refer to sobriety and temperance.

Second, if Paul wanted to refer more specifically to “self-control” in passages like 1 Timothy 3:2, he could have used another word that is not as broad as σώφρων. For example, Paul used ἐγκράτεια for “self-control” in Galatians 5:23 as part of the fruit of the Spirit. BDAG defines ἐγκράτεια as “restraint of one’s emotions, impulses, or desires,” giving the translation “self-control” (BDAG, 274). See also the word for “without self-control,” ἀκρατής, used only in 2 Tim. 3:3.

In fact, while Galatians 5:23 uses the noun ἐγκράτεια (“self-control”), Titus 1:8 uses the adjectival form ἐγκρατής (“self-controlled”) as a requirement for elders. The adjective is translated as “self-controlled” by most translations, except the ESV, which says “disciplined.” The use of both σώφρων and ἐγκρατής (“self-controlled”) in Titus 1:8 is good reason to take the former as “prudent.” In fact, having rendered σώφρων as “self-controlled” in Titus 1:8, the ESV must use a different English term for ἐγκρατής—and it uses “disciplined.” Compare the translations below:

“sensible…self-controlled” (NASB 1995, NET)
“sober-minded…self-controlled” (NKJV, ASV)
“self-controlled…disciplined” (ESV)

Both “self-controlled” and “disciplined” are options for ἐγκρατής (BDAG, 274), but Titus 1:8 strongly suggests that Paul distinguishes σώφρων from ἐγκρατής. Paul also uses the verbal form ἐγκρατεύομαι (“to exercise self-control”) in 1 Corinthians 7:9 and 9:25, so he certainly had this word group, with its narrower sense of self-control, at his disposal.

Third, the related forms of the Greek adjective σώφρων in the New Testament especially have sensible living in mind, which supports the translation of “prudent.” The only use of the noun σωφρονισμός is in 2 Timothy 1:7, which says, “For God has not given us a spirit of timidity, but of power and love and discipline” (NASB 1995). That noun refers to “the teaching of prudence” or the “exercise of prudence,” translated as “moderation, self-discipline, prudence” (BDAG, 987).

The only use of the adverbial form σωφρόνως is in Titus 2:12, where God’s grace instructs us to “live sensibly/prudently,” though the translation “showing self-control” also fits the context of denying worldly desires (BDAG, 987).

The verbal form σωφρονέω is used six times in the New Testament to refer to being “prudent” or of “sound mind” (BDAG, 986). It is used in Titus 2:6 in commanding the young men “to be sensible.” The apostles also use the verb in calling Christians to have “sound judgment” (Rom. 12:3; 1 Pet. 4:7).

The only use of the verbal form σωφρονίζω is in Titus 2:4, which calls for older women to “encourage/train” the young women in feminine duties. BDAG defines the verb here as “to instruct in prudence or behavior that is becoming and shows good judgment,” with the translations “encourage, advise, urge” (BDAG, 986). But notice BDAG defines the verb as “to instruct in prudence,” and the context of Titus 2 is the older women training the women in practical domestic matters, including to be σώφρων (Titus 2:5).

Conclusion

So Christians are certainly called to self-control (Gal. 5:23; Titus 1:8). And the concept of self-control cannot be entirely separated from sensible thinking, as the definitions and classical usage show. Godly men are to have good sense and so control themselves in all things. As Robert Dabney said, “He is most the man who can always govern himself.”[7]

It is not that the ESV’s use of “self-controlled” for σώφρων is incorrect. Rather, “prudent” better preserves the breadth of σώφρων, with self-control being one important manifestation of the virtue. Therefore, there is good reason to translate the Greek adjective σώφρων as “prudent” or “sensible” in its four occurrences in the New Testament (1 Tim. 3:2; Titus 1:8; Titus 2:2, 5). The related forms of the σώφρ- root likewise frequently convey the broader concept of prudence, encompassing both sound judgment and the self-government that flows from it.

Elders are to be “prudent” (1 Tim. 3:2; Titus 1:8, σώφρων), as they rule themselves and their homes (1 Tim. 3:4; Titus 1:6). (Notably, σώφρων is required for elders but is not listed among the qualifications for deacons in 1 Timothy 3.) And older women are to “prudently train” (σωφρονίζωσιν, Titus 2:4) the young women to be “prudent” as they seek to fulfill their domestic duties (Titus 2:5). Women need prudence to manage the home (1 Tim. 5:14).

The domestic duties the apostle places on women in Titus 2:3-5 conform to nature and make good practical sense, leading Christian women to focus on children and the home. Female domesticity is prudent conduct for Christians. Yet older women must have good judgment in order to instruct the younger women in such prudence. When 1 Timothy 2:9 and 2:15 are considered, we see the call to prudence is a common theme for Christian women.

Yet all Christians are called to be sensible, prudent, and self-controlled. This is seen in Titus 2, as the older men are to be “prudent” (v. 2, σώφρων), the older women are to train the young women to be “prudent” (v. 5, σώφρων), and the young men are called to be “prudent” (v. 6, σωφρονέω). Thus, prudent judgment and self-government equip Christians to govern their households well.

To conclude, let me provide my suggested translation of the following passages:

An overseer, then, must be above reproach, the husband of one wife, temperate, prudent [σώφρονα], respectable, hospitable, able to teach (1 Tim. 3:2 = NASB 1995)

For an overseer must be above reproach as God’s steward, not self-willed, not quick-tempered, not a drunkard, not pugnacious, not fond of sordid gain, but hospitable, loving what is good, prudent [σώφρονα], just, devout, self-controlled (Titus 1:7-8)

For God did not give us a Spirit of cowardice, but of power and love and prudence [σωφρονισμοῦ, or “sound judgment”]. (2 Tim. 1:7)

Older men are to be temperate, dignified, prudent [σώφρονας], sound in faith, in love, in perseverance. Older women likewise are to be reverent in their behavior, not slanderers nor enslaved to much wine, teachers of good, so that they may prudently train [σωφρονίζωσιν] the young women to be husband-lovers, children-lovers, prudent [σώφρονας], pure, workers at home, good, subject to their own husbands, so that the word of God will not be blasphemed. Likewise urge the young men to be prudent [σωφρονεῖν]. (Titus 2:2-6)

instructing us to deny ungodliness and worldly desires and to live prudently [σωφρόνως], righteously, and godly in the present age (Titus 2:12)

likewise [I want] women to adorn themselves with appropriate clothing, with modesty and prudence [σωφροσύνης], not with braided hair and gold or pearls or costly garments… But she will be saved through childbearing if they continue in faith and love and holiness with prudence [σωφροσύνης]. (1 Tim. 2:9, 15)