Vessel

Hastings' Dictionary of the New Testament

Though the drift of the passage ‘That each one of you know how to possess himself of his own vessel in sanctification and honour’ ( 1 Thessalonians 4:4) is clear, the exact meaning to be attached to ‘vessel’ (σκεῦος) has long been a matter of dispute. Some take it to refer to the body; others interpret it as meaning ‘wife.’ The first interpretation is adopted by many early writers, and is found as far back as Tertullian ( de Resurrectione Carnis , 16): ‘Caro … vas vocatur apud Apostolum, quam jubet in honore tractari.’ This meaning is adopted by Chrysostom, Theodoret, Calvin, Beza, and many others.

No objection can be raised to this sense of σκεῦος. The term ‘vessel of the soul’ is applied to the body by classical writers, e.g. Lucretius, iii. 441: ‘corpus, quod vas quasi constitit ejus ( sc . animae)’; and the passage  2 Corinthians 4:7 gives the same idea: Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν. But this interpretation forces an unnatural meaning on κτᾶσθαι, which can mean only ‘to acquire,’ not ‘to possess’ or ‘to keep.’ Chrysostom, who saw this difficulty, tried to get over it by explaining κτᾶσθαι as equivalent to ‘gain the mastery over’: ἡμεῖς αὐτὸ κτώμεθα, ὅταν μένῃ καθαρόν καὶ ἔστιν ἐν ἁγιασμῷ· ὅταν δὲ ἀκάθαρτον, ἁμαρτία. But this meaning does not fit in with ἐν ἁγιασμῷ, etc.

The interpretation of σκεῦος as ‘wife’ is held by Augustine: ‘ut sciret unusquisque eorum suum possidere vas, hoc est, uxorem’ (circa, about Jul . IV. x. 56). With this agree Schott, de Wette, and many German commentators, and, among English, Alford, Jowett, and Ellicott. Lightfoot seems unable to decide.

Hence neither word presents any difficulty, as κτᾶσθαι is used of marrying a wife: καί γε Ῥοὺθ τὴν Μωαβεῖτιν τὴν γυναῖκα Μααλὼν κέκτημαι ἐμαυτῷ εἰς γυναῖκα ( Ruth 4:10 Septuagint); ὁ κτώμενος γυναῖκα ἐνάρχεται κτήσεως (Sir 36:29).

The sense of the passage, then, will be that men should avoid fornication, and that, if a man cannot exercise continence, he should marry. The same thought occurs in  1 Corinthians 7:2: διὰ δὲ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω. The objection which has been raised, that the injunction would thus be made to apply to men only, is not serious, for, as is often the case, the corresponding obligation on the part of the woman is implied. Lightfoot considers it a more serious objection that by using such an expression as σκεῦος κτᾶσθαι the Apostle would seem to be lowering himself to the sensual view of the marriage relation, and adopting the depreciatory estimate of the woman’s position which prevailed among both Jews and heathen at the time, whereas it is his constant effort to exalt both the one and the other. But is it the fact that the term σκεῦος was necessarily depreciatory?

On the whole, the second interpretation seems to harmonize the better with the context and to avoid the difficulty of a strained interpretation of κτᾶσθαι, but it must not be overlooked that many names of weight are in favour of the first.

Morley Stevenson.

Vine's Expository Dictionary of NT Words

1: Σκεῦος (Strong'S #4632 — Noun Neuter — skeuos — skyoo'-os )

is used (a) of "a vessel or implement" of various kinds,  Mark 11:16;  Luke 8:16;  John 19:29;  Acts 10:11,16;  11:5;  27:17 (a sail);   Romans 9:21;  2—Timothy 2:20;  Hebrews 9:21;  Revelation 2:27;  18:12; (b) of "goods or household stuff,"  Matthew 12:29 and   Mark 3:27 , "goods;"  Luke 17:31 , RV, "goods" (AV, "stuff"); (c) of "persons," (1) for the service of God,  Acts 9:15 , "a (chosen) vessel;"  2—Timothy 2:21 , "a vessel (unto honor);" (2) the "subjects" of Divine wrath,  Romans 9:22; (3) the "subjects" of Divine mercy,  Romans 9:23; (4) the human frame,  2—Corinthians 4:7; perhaps  1—Thessalonians 4:4; (5) a husband and wife,  1—Peter 3:7; of the wife, probably,  1—Thessalonians 4:4; while the exhortation to each one "to possess himself of his own vessel in sanctification and honor" is regarded by some as referring to the believer's body [cp.  Romans 6:13;  1—Corinthians 9:27; see No. (4)], the view that the "vessel" signifies the wife, and that the reference is to the sanctified maintenance of the married state, is supported by the facts that in  1—Peter 3:7 the same word time, "honor," is used with regard to the wife; again in   Hebrews 13:4 , timios, "honorable" (RV, "in honor") is used in regard to marriage; further, the preceding command in  1—Thessalonians 4 is against fornication, and the succeeding one (  1—Thessalonians 4:6 ) is against adultery. In  Ruth 4:10 , Sept., ktaomai, "to possess," is used of a wife.

2: Ἀγγεῖον (Strong'S #30 — Noun Neuter — angos — ang-eye'-on )

denotes "a jar" or "pail,"  Matthew 13:48 , in the best texts (some have No. 3). It is used, in an inscription, of a cinerary urn.

3: Ἀγγεῖον (Strong'S #30 — Noun Neuter — angeion — ang-eye'-on )

denotes "a small vessel" (a diminutive of No. 2), e.g., for carrying oil,  Matthew 25:4 .

 James 3:16Evil

Vine's Expository Dictionary of OT Words

Kelı̂y ( כְּלִי , Strong'S #3627), “vessel; receptacle; stuff clothing; utensil; tool; instrument; ornament or jewelry; armor or weapon; male sex organ.” A cognate to this word appears in Akkadian. Kelı̂y appears in biblical Hebrew about 320 times and in all periods.

This word is used of “receptacles” of various kinds used for storing and transporting. Thus Jacob said to Laban: “Whereas thou hast searched through all my stuff [literally, receptacles], what hast thou found of all thy household stuff [literally, from all the receptacles of thy house]?” (Gen. 31:37). Such “receptacles” may be made of wood (Lev. 11:32) or potsherd or clay (Lev. 6:28). They may be used to hold documents (Jer. 32:14), wine, oil, fruits (Jer. 40:10), food (Ezek. 4:9), beverage (Ruth 2:9), or bread (1 Sam. 9:7). Even a shepherd’s bag is a kelı̂y (1 Sam. 17:40). In 1 Sam. 17:22 the word is used of baggage, or “receptacles” (his shepherd’s bag?) and what is in them: “And David left his carriage in the hand of the [baggage keeper].…” The sailors on the ship in which Jonah sailed “cast forth the wares [cargo] … into the sea, to lighten it of them” (Jon. 1:5).

Ships are called “receptacles,” presumably because they can hold people: “That sendeth ambassadors by the sea, even in vessels of bulrushes upon the waters …” (Isa. 18:2).

Kelı̂y can mean “clothing”: “The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God” (Deut. 22:5).

The word may be used of various “vessels and utensils”: “And the four tables were of hewn stone for the burnt offering … : whereupon also they laid the instruments wherewith they slew the burnt offering and the sacrifice” (Ezek. 40:42). In Gen. 45:20 this word refers to movable but large possessions: Pharaoh told Joseph to tell his brothers to take wagons and bring their family to Egypt, and “regard not your stuff; for the good of all the land of Egypt is yours.” Thus in Exod. 27:19 the word represents all the furniture and utensils of the tabernacle (cf. Num. 3:8). Samuel warned Israel that the king on whom they insisted would organize them into levees (work crews) “to [plow] his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots” (1 Sam. 8:12). More narrowly, kelı̂y may be used of oxen harnesses: “… Behold, here be oxen for burnt sacrifice, and threshing instruments and other instruments of the oxen for wood” (2 Sam. 24:22).

This word may be used of various “implements or tools”: “Simeon and Levi are brethren instruments of cruelty are in their habitations” (Gen. 49:5). In Jer. 22:7 the word represents “tools” with which trees may be cut down: “And I will prepare destroyers against thee, every one with his weapons: and they shall cut down thy choice cedars, and cast them into the fire.” Isaac told Esau to take his gear, his quiver, and his bow, “and go out to the field, and take me some venison” (Gen. 27:3).

Weapons for war are called “implements”: “And they [the Israelites] went after them unto Jordan: and, lo, all the way was full of garments and vessels, which the Syrians had cast away in their haste” (2 Kings 7:15). A bearer of implements is an armor-bearer (Judg. 9:54). A house of arms or an armory is referred to in 2 Kings 20:13.

In Amos 6:5 and such passages (2 Chron. 5:13; 7:6; 23:13; cf. Ps. 71:22) “musical instruments” are called Kelı̂m “That chant to the sound of the viol, and invent to themselves instruments of music.…”

Kelı̂y stands for various kinds of “precious ornaments”: “And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah …” (Gen. 24:53— the first biblical appearance of the word). Such “precious ornaments” adorned the typical bride: “I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments and as a bride adorneth herself with her jewels” (Isa. 61:10).

In 1 Sam. 21:5 kelı̂y may refer to the “male sex organ.” This certainly makes more sense than if the word is rendered “vessels,” since the matter under discussion is the ritualistic purity of David’s men: “Of a truth women have been kept from us about these three days, since I came out, and the vessels [sex organs] of the young men are holy.…”

Wilson's Dictionary of Bible Types

 Psalm 31:12 (a) It is used by David to describe his feelings of weakness and unfitness for the great position he occupied as a leader of GOD's people.

 Proverbs 25:4 (b) GOD will remove evil things from our lives in order to make us fit for the Master's use.

 Isaiah 66:20 (a) The teaching is that Israel will again become the repository of GOD's truth.

 Jeremiah 18:4 (a) Israel has been marred by sinful practices, and individuals have suffered in the same way. GOD would like to make each of His children a vessel meet for His purposes and use, but wicked ways and sinful practices hinder. (See also  Jeremiah 22:28). (See also  Romans 9:22-23).

 Jeremiah 48:11 (a) Moab had one success after another and had not been defeated nor suffered from other calamities. For this reason he became full of pride and self-sufficiency. The vessels evidently represent troubles of different kinds. Moab had experienced none of them.

 Jeremiah 51:34 (a) This king had taken away the wealth of Israel and ruined the crops. Israel is the vessel mentioned in the passage.

 Hosea 8:8 (a) It describes the failure of Israel to be a receptacle for GOD's glory and GOD's Word.

 Hosea 13:15 (b) These vessels represent the excellent qualities of the leaders of Israel which GOD would take away and destroy.

 Matthew 13:48 (c) This probably is descriptive of Heaven and the various mansions into which GOD's people will be gathered when they go to be with the Lord.

 Matthew 25:4. (b) It may mean that these wise virgins were really in touch with Heaven, and all of GOD's supply of the Spirit. The other five had simply been worked upon by the Spirit, whereby certain good results had been obtained, but not that complete act of linking them with Heaven and GOD, called the "new birth."

 Luke 8:16 (a) No real Christian will hide his light, nor smother his testimony under his business enterprises, nor in laziness. (See also  Matthew 5:15;  Mark 4:21).

 Acts 9:15 (a) This is a beautiful type of Paul, and of any other believer into whom the Lord has put His Spirit. GOD makes the believer the receptacle for the gifts and graces of the Spirit for the use and glory of His great name. (See also2Co  4:7).

 2 Timothy 2:20 (a) These vessels represent people. The vessels unto honor are those in the parlor, made of gold, silver and expensive china. The vessels unto dishonor are those in the kitchen that are used for cooking and other purposes. These represent two kinds of Christians; the beautiful ones with lovely attractive lives are like the vase in the parlor and have little value to the household, and are not usually useful. Those in the kitchen attract little attention, if any, but they are of the most use to the family. It would be easier to get along without those in the parlor than those in the kitchen. The Lord is telling us that if we purge ourselves from the evils described in the first part of the chapter, then we shall be clean vessels that are fit for GOD's use and will be beautiful in His sight.

 1 Peter 3:7 (a) It is emblematic of the position occupied by the wife in whom reposes precious graces which she sweetly expresses in her home to make the presence of GOD felt there.

 Revelation 2:27 (a) The Lord compares His destruction of the enemy to that destruction which the potter executes upon a vessel that is not made right.

King James Dictionary

VES'SEL, n. L. vas, vasis. This word is probably the English vat.

1. A cask or utensil proper for holding liquors and other things, as a tun, a pipe, a puncheon, a hogshead, a barrel, a firkin, a bottle, a kettle, a cup, a dish, &c. 2. In anatomy, any tube or canal, in which the blood and other humors are contained, secreted or circulated, as the arteries, veins, lymphatics, spermatics, &c. 3. In the physiology of plants, a canal or tube of very small bore, in which the sap is contained and conveyed also, a bag or utricle, filled with pulp, and serving as a reservoir for sap also, a spiral canal, usually of a larger bore, for receiving and distributing air. 4. Any building used in navigation, which carries masts and sails, from the largest ship of war down to a fishing sloop. In general however, vessel is used for the smaller ships, brigs, sloops, schooners, luggers, scows, &c. 5. Something containing.

Vessels of wrath, in Scripture, are such persons as are to receive the full effects of God's wrath and indignation, as a punishment for their sins.

Vessels of mercy, are persons who are to receive the effects of God's mercy, or future happiness and glory.

Chosen vessels, ministers of the gospel, as appointed to bear the glad news of salvation to others called also earthen vessels, on account of their weakness and frailty.

VES'SEL, To put into a vessel. Not in use.

Webster's Dictionary

(1): ( n.) Any tube or canal in which the blood or other fluids are contained, secreted, or circulated, as the arteries, veins, lymphatics, etc.

(2): ( n.) A hollow or concave utensil for holding anything; a hollow receptacle of any kind, as a hogshead, a barrel, a firkin, a bottle, a kettle, a cup, a bowl, etc.

(3): ( n.) A continuous tube formed from superposed large cylindrical or prismatic cells (tracheae), which have lost their intervening partitions, and are usually marked with dots, pits, rings, or spirals by internal deposition of secondary membranes; a duct.

(4): ( n.) Fig.: A person regarded as receiving or containing something; esp. (Script.), one into whom something is conceived as poured, or in whom something is stored for use; as, vessels of wrath or mercy.

(5): ( n.) A general name for any hollow structure made to float upon the water for purposes of navigation; especially, one that is larger than a common rowboat; as, a war vessel; a passenger vessel.

(6): ( v. t.) To put into a vessel.

International Standard Bible Encyclopedia

ves´el  : Is used freely in English Versions of the Bible to translate כּלי , kelı̄ , the Aramaic מאן , mā'n , and σκεῦος , skeúos , words all meaning "an implement or utensil" of any kind, when the context shows that a hollow utensil is meant. In   1 Samuel 21:5 , however, the translation of the plural of kelı̄ by "vessels" is dubious. English Versions of the Bible evidently intended something in the nature of provision wallets, and the "holiness" of such objects finds partial parallels in  Numbers 19:15;  Leviticus 11:32-34 , etc. But in  1 Samuel 21:8 , in the immediate context of the verse above, kelı̄ certainly means "weapons," and this translation is quite intelligible in  1 Samuel 21:5 also. For war among the Hebrews was a holy function, calling for extreme ceremonial purity (  Deuteronomy 23:9-14 ). See the commentaries. and especially RS2, 455-56. In addition, "vessel" appears in  Isaiah 30:14 for נבל , nebhel , "jar"; in  Matthew 13:48 for ἄγγος , ággos , "vessels"; and in Sirach 21:14;  Matthew 25:4 for ἀγγεῖον , aggeı́on , a diminutive form of aggos . A different use is that of The Wisdom of Solomon 14:1, where "vessel" represents πλοῖον , ploı́on , "a boat," while The Wisdom of Solomon 14:5, 6 the King James Version has "weak vessel" for σχεδία , schedı́a , "raft" (so the Revised Version (British and American)). Vessels of all sorts and kinds and for all sorts of uses were so familiar as to make them natural illustrations for different sorts of human beings ( Hosea 8:8;  Isaiah 22:24;  Jeremiah 22:28 , etc.; see Potter ), and through  Acts 9:15 the word "vessel" has passed into Christian theology as signifying simply a human being. But the figure of such "vessels" as (passively) filled with different contents is not Biblical. In   1 Thessalonians 4:4 "vessel" may be taken as a figure for either the man's own body or for his wife. Between these possibilities the commentaries are almost equally divided.