1 Thessalonians 4:4

An Exegetical Analysis of 1 Thessalonians 4:4: Interpreting το εαυτου σκευος κτασθαι

This exegetical study of 1 Thessalonians 4:4 is based on a b-greek discussion from Friday, July 12, 2002. The initial contributor expressed a long-standing perplexity regarding the diverse translations of the phrase “το εαυτου σκευος κτασθαι” in 1 Thessalonians 4:4. While various English versions present seemingly clear understandings, the underlying interpretative pathways to these renderings often remain opaque. The discussion cited 1 Thessalonians 4:3-4 to provide the necessary syntactic context for the phrase under examination.

The primary exegetical issue concerns the precise meaning of the Greek phrase το εαυτου σκευος κτασθαι. The debate largely revolves around two key elements: the semantic range of the noun σκευος (typically translated “vessel”) and the implications of the verb κτασθαι (“to acquire,” “to possess”). Interpreters have proposed various understandings for σκευος, including “body,” “wife,” or even “sexual organs.” Concurrently, the verb κτασθαι is sometimes interpreted metaphorically to mean “to control” or “to gain mastery over.” This study aims to critically evaluate these interpretations by examining their lexical, grammatical, and contextual support within ancient Greek usage and Pauline theology.

Greek text (Nestle 1904)

(3) τουτο γαρ εστιν θελημα του θεου, ο αγιασμος υμων, απεχεσθαι υμας απο της πορνειας,
(4) ειδεναι εκαστον υμων το εαυτου σκευος κτασθαι εν αγιασμω και τιμη.

Key differences with SBLGNT (2010):

• In v. 3, SBLGNT (2010) reads το απεχεσθαι, including the definite article το before the infinitive, whereas Nestle 1904 has απεχεσθαι without the article.
• In v. 4, SBLGNT (2010) reads το ειδεναι, including the definite article το before the infinitive, whereas Nestle 1904 has ειδεναι without the article.
• The phrase το εαυτου σκευος κτασθαι itself is identical in both editions.

Textual Criticism (NA28) and Lexical Notes (BDAG, L&N)

The phrase το εαυτου σκευος κτασθαι exhibits no significant textual variants across major critical editions, including NA28. The minor differences in the presence of the article το before infinitives in verses 3 and 4 (as noted between Nestle 1904 and SBLGNT 2010, with NA28 aligning with SBLGNT) do not affect the core meaning or interpretation of the phrase in question. Thus, the exegetical challenge lies in semantic and contextual interpretation rather than textual reconstruction.

Lexical resources offer various perspectives on σκευος and κτασθαι:

• BDAG (Bauer, Danker, Arndt, Gingrich, Greek-English Lexicon of the New Testament and Other Early Christian Literature): Under its third entry for σκευος, BDAG lists “a human being exercising a function, instrument, vessel.” It then specifically addresses 1 Thessalonians 4:4, noting interpretations as “one’s own body” (supported by Theodoret, Calvin, and some modern translations like NRSV) or “one’s own wife” (supported by Theodore of Mopsuestia, Oepke, and others, including RSV). BDAG also acknowledges “penis” as a probable meaning, citing ancient authors and Qumran usage. Crucially, BDAG states, “In such case κτασθαι must mean something like ‘gain control of’, etc.”
• Louw & Nida (Greek-English Lexicon of the New Testament Based on Semantic Domains): This lexicon provides a detailed discussion.
  • At #23.63, σκευος κτασθαι is presented as an idiom, literally ‘to possess a vessel,’ functioning as a euphemism for “sexual relations” or “sexual life.” It suggests the rendering: “each one’s sexual life should be holy and honorable.” It also acknowledges “wife” and “body” as possibilities.
  • At #8.6, σκευος is given the figurative meaning of “the human body,” translating the phrase as “each one of you should learn to gain mastery over his own body.” It again notes “wife” and “sexual life” as alternatives.
  • At #10.55, σκευος is defined as “a woman married to a man, with focus upon the sexual relation – ‘wife.'” The phrase is translated: “that each one of you know how to take a wife for himself in holiness and honor.” This entry notes that κτασθαι (“to get, to acquire”) “does not normally go with ‘body,’ while it fits well with the meaning of ‘wife.'” It highlights rabbinic usage of “vessel” as a euphemism for a wife in sexual contexts, supporting a Semitic background for the expression.
• Kittel (Theological Dictionary of the New Testament): While Kittel is a comprehensive resource, its discussion of this particular phrase was not explicitly brought forward in the b-greek exchange.

The verb κτασθαι (a middle voice verb) is central to the controversy. It typically signifies “to acquire for oneself” or “to get possession of,” with its perfect tense κεκτημαι meaning “to possess” or “to own.” The initial contributor strongly argues that there is no substantial evidence to support interpreting κτασθαι as “to control” or “to gain mastery over,” which is a necessary lexical step for the “body” or “penis” interpretations to hold.

The noun σκευος literally means “utensil,” “vessel,” or “gear.” While often used for inanimate objects, its metaphorical usage in the New Testament is notable: as an “instrument” (Acts 9:15, Paul as God’s chosen instrument), and as “vessels of wrath” or “vessels of mercy” (Romans 9:22-23). The question for 1 Thessalonians 4:4 (and 1 Peter 3:7, where a woman is called “the weaker σκευος“) is whether it denotes a person, specifically a sexual partner or wife, in this instrumental or “vessel” sense.

Translation Variants with Grammatical & Rhetorical Analysis

The b-greek discussion, informed by various scholarly resources and translations, highlights several principal interpretations for το εαυτου σκευος κτασθαι, each with distinct grammatical and rhetorical implications:

1. “To acquire a wife for oneself”: This interpretation is favored by the initial contributor and some modern scholars (e.g., L&N #10.55) and historically by figures like Theodore of Mopsuestia and some RSV versions. Grammatically, the verb κτασθαι (“to acquire,” “to get possession of”) perfectly fits with acquiring a wife through marriage. Rhetorically, this understanding aligns well with the surrounding context of abstaining from πορνεια (sexual immorality) in verse 3 and taking a spouse “in holiness and honor” (εν αγιασμω και τιμη). The argument is strengthened by the attested use of σκευος as a euphemism for “wife” in ancient Jewish literature, suggesting a Semitic background for Paul’s usage. This view implies a direct instruction regarding honorable marital practices as an alternative to immorality.

2. “To control one’s own body”: This interpretation is supported by some influential translations (e.g., NRSV, NET) and ancient interpreters (e.g., Theodoret, Calvin). Grammatically, this reading requires κτασθαι to mean “to control” or “to gain mastery over.” The initial contributor strongly disputes this, arguing that such a meaning for κτασθαι is unsubstantiated in Greek lexicon. Rhetorically, if viable, this interpretation would underscore a theme of personal asceticism or self-mastery over physical desires, particularly in the context of avoiding sexual sin. However, the grammatical hurdle concerning κτασθαι renders this interpretation problematic for many.

3. “To possess one’s own sexual organs (penis)”: This is a more specific and less common interpretation, supported by some scholars (e.g., J. Smith) and noted by BDAG, sometimes resulting in translations like NAB (1970) “guarding his member.” Grammatically, like the “body” interpretation, it hinges on κτασθαι meaning “to control,” which is contested. Rhetorically, it would emphasize self-control over male sexuality in a very direct and anatomical way. However, the lexical basis for κτασθαι in this sense remains weak.

4. “To possess his vessel” (literal but vague): Older translations, such as the King James Version, often render σκευος literally as “vessel.” While grammatically permissible, this approach maintains the ambiguity of the original Greek, leaving the precise referent (body, wife, etc.) to the reader’s inference. Rhetorically, while preserving the literal word, it fails to convey the intended meaning with clarity, which some argue obscures Paul’s instruction on sexual conduct.

Conclusions and Translation Suggestions

Based on the lexical analysis, particularly the strong argument regarding the semantic range of κτασθαι, the interpretation that σκευος refers to one’s “wife” or “sexual partner” and κτασθαι means “to acquire” or “to get” appears to have the most robust grammatical and contextual support. The difficulty in establishing “control” as a meaning for κτασθαι significantly weakens the “body” and “sexual organs” interpretations. Furthermore, the parallel usage in 1 Peter 3:7 and rabbinic parallels for “vessel” as “wife” bolster this view, especially within a context addressing sexual immorality and honorable marital conduct.

While acknowledging the historical diversity of interpretations, the most coherent understanding, in light of the Greek verb’s primary meaning and contextual clues, points towards acquiring a spouse in a sanctified manner. The phrase implies both the act of obtaining a partner and the subsequent conduct within that relationship, emphasizing holiness and honor as foundational principles for Christian sexuality.

Considering the exegetical findings, the following translation suggestions are offered:

1. that each one of you knows how to acquire a wife for himself in holiness and honor,

   This translation emphasizes the act of taking a spouse, aligning with the primary meaning of κτασθαι (“to acquire”) and the strong evidence for σκευος meaning “wife” in this context. It directly contrasts with sexual immorality by advocating for honorable marriage.

2. that each one of you knows how to possess his sexual partner in holiness and honor,

   This rendering uses “possess” to reflect the result of acquiring and “sexual partner” for a slightly broader, yet still biblically congruent, interpretation of σκευος that encompasses a wife while addressing sexual ethics. It maintains the core meaning of κτασθαι.

3. that each one of you knows how to manage his conjugal relations in holiness and honor.

   This suggestion leans into the broader implications of “acquiring a partner” and the subsequent “sexual life” within the marital bond, focusing on the ethical conduct within such a relationship. It is an interpretative translation that captures the essence of the instruction without being overly literal about “vessel.”