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Selected Verse: 1 Peter 3:7 - Strong Concordance

Verse	Translation	Text
1Pe 3:7	Strong Concordance	Likewise [3668], ye husbands [435], dwell with [4924] them according to [2596] knowledge [1108], giving [632] honour [5092] unto the wife [1134], as [5613] unto the weaker [772] vessel [4632], and [2532] as [5613] being heirs together [4789] of the grace [5485] of life [2222]; that [1519] your [5216] prayers [4335] be [1581] not [3361] hindered [1581].
	King James	Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
dwell--Greek, "dwelling": connected with the verb, Pe1 2:17, "Honor all." knowledge--Christian knowledge: appreciating the due relation of the sexes in the design of God, and acting with tenderness and forbearance accordingly: wisely: with wise consideration. them . . . giving honour to the wife--translate and punctuate the Greek rather, "dwelling according to knowledge with the female (Greek adjective, qualifying 'vessel'; not as English Version, a noun) as with the weaker vessel (see on Th1 4:4. Both husband and wife are vessels in God's hand, and of God's making, to fulfil His gracious purposes. Both weak, the woman the weaker. The sense of his own weakness, and that she, like himself, is God's vessel and fabric, ought to lead him to act with tender and wise consideration towards her who is the weaker fabric), giving (literally, 'assigning,' 'apportioning') honor as being also (besides being man and wife) heirs together," &c.; or, as the Vatican manuscript reads, as to those who are also (besides being your wives) fellow heirs." (The reason why the man should give honor to the woman is, because God gives honor to both as fellow heirs; compare the same argument, Pe1 3:9). He does not take into account the case of an unbelieving wife, as she might yet believe. grace of life--God's gracious gift of life (Pe1 1:4, Pe1 1:13). that your prayers be not hindered--by dissensions, which prevent united prayer, on which depends the blessing.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

dwell--Greek, "dwelling": connected with the verb, Pe1 2:17, "Honor all."

knowledge--Christian knowledge: appreciating the due relation of the sexes in the design of God, and acting with tenderness and forbearance accordingly: wisely: with wise consideration.

them . . . giving honour to the wife--translate and punctuate the Greek rather, "dwelling according to knowledge with the female (Greek adjective, qualifying 'vessel'; not as English Version, a noun) as with the weaker vessel (see on Th1 4:4. Both husband and wife are vessels in God's hand, and of God's making, to fulfil His gracious purposes. Both weak, the woman the weaker. The sense of his own weakness, and that she, like himself, is God's vessel and fabric, ought to lead him to act with tender and wise consideration towards her who is the weaker fabric), giving (literally, 'assigning,' 'apportioning') honor as being also (besides being man and wife) heirs together," &c.; or, as the Vatican manuscript reads, as to those who are also (besides being your wives) fellow heirs." (The reason why the man should give honor to the woman is, because God gives honor to both as fellow heirs; compare the same argument, Pe1 3:9). He does not take into account the case of an unbelieving wife, as she might yet believe.

grace of life--God's gracious gift of life (Pe1 1:4, Pe1 1:13).

that your prayers be not hindered--by dissensions, which prevent united prayer, on which depends the blessing.

Notes on the Bible, by Albert Barnes, [1834]
Likewise, ye husbands - On the general duty of husbands, see the notes at Eph 5:25 ff. Dwell with them - That is, "Let your manner of living with them be that which is immediately specified." According to knowledge - In accordance with an intelligent view of the nature of the relation; or, as becomes those who have been instructed in the duties of this relation according to the gospel. The meaning evidently is, that they should seek to obtain just views of what Christianity enjoins in regard to this relation, and that they should allow those intelligent views to control them in all their contact with their wives. Giving honor unto the wife - It was an important advance made in society when the Christian religion gave such a direction as this, for everywhere among the pagan, and under all false systems of religion, woman has been regarded as worthy of little honor or respect. She has been considered as a slave, or as a mere instrument to gratify the passions of man. It is one of the elementary doctrines of Christianity, however, that woman is to be treated with respect; and one of the first and most marked effects of religion on society is to elevate the wife to a condition in which she will be worthy of esteem. The particular reasons for the honor which husbands are directed to show to their wives, here specified, are two: she is to be treated with special kindness as being more feeble than man, and as having a claim therefore to delicate attention; and she is to be honored as the equal heir of the grace of life. Doddridge, Clarke, and some others, suppose that the word honor here refers to maintenance or support; and that the command is, that the husband is to provide for his wife so that she may not want. But it seems to me that the word is to be understood here in its more usual signification, and that it inculcates a higher duty than that of merely providing for the temporal needs of the wife, and strikes at a deeper evil than a mere neglect of meeting her temporal necessities. The reasons assigned for doing this seem to imply it. As unto the weaker vessel - It is not uncommon in the Scriptures to compare the body to a vessel, (Compare the notes at Th1 4:4), and thence the comparison is extended to the whole person. This is done either because the body is frail and feeble, like an earthen vessel easily broken; or because it is that in which the soul is lodged; or because, in accordance with a frequent use of the word, (see below,) the body is the instrument by which the soul accomplishes its purposes, or is the helper of the soul. Compare Act 9:15; Rom 9:22-23; Co2 4:7. In the later Hebrew usage it was common to apply the term vessel (Hebrew כלי keliy, Greek σκεύος skeuos) to a wife, as is done here. See Schoettgen, Hor. Heb. p. 827. Expressions similar to this, in regard to the comparative feebleness of woman, occur frequently in the classic writers. See Wetstein in loc. The reasons why the term vessel was given to a wife, are not very apparent. A not unfrequent sense of the word used here (σκεύος skeuos) in the Greek classics was that of an instrument; a helper; one who was employed by another to accomplish anything, or to aid him (Passow), and it seems probable that this was the reason why the term was given to the wife. Compare Gen 2:18. The reason here assigned for the honor that was to be shown to the wife is, that she is "the weaker vessel." By this it is not necessarily meant that she is of feebler capacity, or inferior mental endowments, but that she is more tender and delicate; more subject to infirmities and weaknesses; less capable of enduring fatigue and toil; less adapted to the rough and stormy scenes of life. As such, she should be regarded and treated with special kindness and attention. This is a reason, the force of which all can see and appreciate. So we feel toward a sister; so we feel toward a beloved child, if he is of feeble frame and delicate constitution; and so every man should feel in relation to his wife. She may have mental endowments equal to his own; she may have moral qualities in every way superior to his; but the God of nature has made her with a more delicate frame, a more fragile structure, and with a body subject to many infirmities to which the more hardy frame of man is a stranger. And as being heirs together of the grace of life - The grace that is connected with eternal life; that is, as fellow-Christians. They were equal heirs of the everlasting inheritance, called in the Scripture "life;" and the same "grace" connected with that inheritance had been conferred on both. This passage contains a very important truth in regard to the female sex. Under every other system of religion but the Christian system, woman has been regarded as in every way inferior to man. Christianity teaches that, in respect to her higher interests, the interests of religion, she is every way his equal. She is entitled to all the hopes and promises which religion imparts. She is redeemed as he is. She is addressed in the same language of tender invitation. She has the same privileges and comforts which religion imparts here, and she will be elevated to the same rank and privileges in heaven. This single truth would raise the female sex everywhere from degradation, and check at once half the social evils of the race. Make her the equal of man in the hope of heaven, and at once she rises to her appropriate place. Home is made what it should be, a place of intelligence and pure friendship; and a world of suffering and sadness smiles under the benefactions of Christian woman. That your prayers be not hindered - It is fairly implied here: (1) that it was supposed there would be united or family prayer. The apostle is speaking of "dwelling with the wife," and of the right manner of treating her; and it is plainly supposed that united prayer would be one thing that would characterise their living together. He does not direct that there should be prayer. He seems to take it for granted that there would be; and it may be remarked, that where there is true religion in right exercise, there is prayer as a matter of course. The head of a family does not ask whether he must establish family worship; he does it as one of the spontaneous fruits of religion - as a thing concerning which no formal command is necessary. Prayer in the family, as everywhere else, is a privilege; and the true question to be asked on the subject is not whether a man must, but whether he may pray. (2) it is implied that there might be such a way of living as effectually to hinder prayer; that is, to prevent its being offered aright, and to prevent any answer. This might occur in many ways. If the husband treated the wife unkindly; if he did not show her proper respect and affection; if there were bickerings, and jealousies, and contentions between them, there could be no hope that acceptable prayer would be offered. A spirit of strife; irritability and unevenness of temper; harsh looks and unkind words; a disposition easily to take offence, and an unwillingness to forgive, all these prevent a "return of prayers." Acceptable prayer never can be offered in the tempest of passion, and there can be no doubt that such prayer is often "hindered" by the inequalities of temper, and the bickerings and strifes that exist in families. Yet how desirable is it that husband and wife should so live together that their prayers may not be hindered! How desirable for their own peace and happiness in that relation; how desirable for the welfare of children! In view of the exposition in this verse we may remark: (a) that Christianity has done much to elevate the female sex. It has taught that woman is an heir of the grace of life as well as man; that, while she is inferior in physical vigor, she is his equal in the most important respect; that she is a fellow-traveler with him to a higher world; and that in every way she is entitled to all the blessings which redemption confers, as much as he is. This single truth has done more than all other things combined to elevate the female sex, and is all that is needful to raise her from her degradation all over the world. (b) They, therefore, who desire the elevation of the female sex, who see woman ignorant and degraded in the dark parts of the earth, should be the friends of all well-directed efforts to send the gospel to pagan lands. Every husband who has a pure and intelligent wife, and every father who has an accomplished daughter, and every brother who has a virtuous sister, should seek to spread the gospel abroad. To that gospel only he owes it that he has such a wife, daughter, sister; and that gospel, which has given to him such an intelligent female friend, would elevate woman everywhere to the same condition. The obligation which he owes to religion in this respect can be discharged in no better way than by aiding in diffusing that gospel which would make the wife, the daughter, the sister, everywhere what she is in his own dwelling. (c) Especially is this the duty of the Christian female. She owes her elevation in society to Christianity, and what Christianity has made her, it would make the sunken and debased of her own sex all over the earth; and how can she better show her gratitude than by aiding in any and every way in making that same gospel known in the dark parts of the world? (d) Christianity makes a happy home. Let the principles reign in any family which are here enjoined by the apostle, and that family will be one of intelligence, contentment, and peace. There is a simple and easy way of being happy in the family relation. It is to allow the spirit of Christ and his gospel to reign there. That done, though there be poverty, and disappointment, and sickness, and cares, and losses, yet there will be peace within, for there will be mutual love, and the cheerful hope of a brighter world. Where that is missing, no outward splendor, no costly furniture or viands, no gilded equipage, no long train of servants, no wine, or music, or dances, can secure happiness in a dwelling. With all these things there may be the most corroding passions; in the mansion where these things are, pale disease, disappointment, and death may come, and there shall be nothing to console and support.

Notes on the Bible, by Albert Barnes, [1834]

Likewise, ye husbands - On the general duty of husbands, see the notes at Eph 5:25 ff.

Dwell with them - That is, "Let your manner of living with them be that which is immediately specified."

According to knowledge - In accordance with an intelligent view of the nature of the relation; or, as becomes those who have been instructed in the duties of this relation according to the gospel. The meaning evidently is, that they should seek to obtain just views of what Christianity enjoins in regard to this relation, and that they should allow those intelligent views to control them in all their contact with their wives.

Giving honor unto the wife - It was an important advance made in society when the Christian religion gave such a direction as this, for everywhere among the pagan, and under all false systems of religion, woman has been regarded as worthy of little honor or respect. She has been considered as a slave, or as a mere instrument to gratify the passions of man. It is one of the elementary doctrines of Christianity, however, that woman is to be treated with respect; and one of the first and most marked effects of religion on society is to elevate the wife to a condition in which she will be worthy of esteem. The particular reasons for the honor which husbands are directed to show to their wives, here specified, are two: she is to be treated with special kindness as being more feeble than man, and as having a claim therefore to delicate attention; and she is to be honored as the equal heir of the grace of life. Doddridge, Clarke, and some others, suppose that the word honor here refers to maintenance or support; and that the command is, that the husband is to provide for his wife so that she may not want. But it seems to me that the word is to be understood here in its more usual signification, and that it inculcates a higher duty than that of merely providing for the temporal needs of the wife, and strikes at a deeper evil than a mere neglect of meeting her temporal necessities. The reasons assigned for doing this seem to imply it.

As unto the weaker vessel - It is not uncommon in the Scriptures to compare the body to a vessel, (Compare the notes at Th1 4:4), and thence the comparison is extended to the whole person. This is done either because the body is frail and feeble, like an earthen vessel easily broken; or because it is that in which the soul is lodged; or because, in accordance with a frequent use of the word, (see below,) the body is the instrument by which the soul accomplishes its purposes, or is the helper of the soul. Compare Act 9:15; Rom 9:22-23; Co2 4:7. In the later Hebrew usage it was common to apply the term vessel (Hebrew כלי keliy, Greek σκεύος skeuos) to a wife, as is done here. See Schoettgen, Hor. Heb. p. 827. Expressions similar to this, in regard to the comparative feebleness of woman, occur frequently in the classic writers. See Wetstein in loc. The reasons why the term vessel was given to a wife, are not very apparent.

A not unfrequent sense of the word used here (σκεύος skeuos) in the Greek classics was that of an instrument; a helper; one who was employed by another to accomplish anything, or to aid him (Passow), and it seems probable that this was the reason why the term was given to the wife. Compare Gen 2:18. The reason here assigned for the honor that was to be shown to the wife is, that she is "the weaker vessel." By this it is not necessarily meant that she is of feebler capacity, or inferior mental endowments, but that she is more tender and delicate; more subject to infirmities and weaknesses; less capable of enduring fatigue and toil; less adapted to the rough and stormy scenes of life. As such, she should be regarded and treated with special kindness and attention. This is a reason, the force of which all can see and appreciate. So we feel toward a sister; so we feel toward a beloved child, if he is of feeble frame and delicate constitution; and so every man should feel in relation to his wife. She may have mental endowments equal to his own; she may have moral qualities in every way superior to his; but the God of nature has made her with a more delicate frame, a more fragile structure, and with a body subject to many infirmities to which the more hardy frame of man is a stranger.

And as being heirs together of the grace of life - The grace that is connected with eternal life; that is, as fellow-Christians. They were equal heirs of the everlasting inheritance, called in the Scripture "life;" and the same "grace" connected with that inheritance had been conferred on both. This passage contains a very important truth in regard to the female sex. Under every other system of religion but the Christian system, woman has been regarded as in every way inferior to man. Christianity teaches that, in respect to her higher interests, the interests of religion, she is every way his equal. She is entitled to all the hopes and promises which religion imparts. She is redeemed as he is. She is addressed in the same language of tender invitation. She has the same privileges and comforts which religion imparts here, and she will be elevated to the same rank and privileges in heaven. This single truth would raise the female sex everywhere from degradation, and check at once half the social evils of the race. Make her the equal of man in the hope of heaven, and at once she rises to her appropriate place. Home is made what it should be, a place of intelligence and pure friendship; and a world of suffering and sadness smiles under the benefactions of Christian woman.

That your prayers be not hindered - It is fairly implied here:

(1) that it was supposed there would be united or family prayer. The apostle is speaking of "dwelling with the wife," and of the right manner of treating her; and it is plainly supposed that united prayer would be one thing that would characterise their living together. He does not direct that there should be prayer. He seems to take it for granted that there would be; and it may be remarked, that where there is true religion in right exercise, there is prayer as a matter of course. The head of a family does not ask whether he must establish family worship; he does it as one of the spontaneous fruits of religion - as a thing concerning which no formal command is necessary. Prayer in the family, as everywhere else, is a privilege; and the true question to be asked on the subject is not whether a man must, but whether he may pray.

(2) it is implied that there might be such a way of living as effectually to hinder prayer; that is, to prevent its being offered aright, and to prevent any answer. This might occur in many ways. If the husband treated the wife unkindly; if he did not show her proper respect and affection; if there were bickerings, and jealousies, and contentions between them, there could be no hope that acceptable prayer would be offered. A spirit of strife; irritability and unevenness of temper; harsh looks and unkind words; a disposition easily to take offence, and an unwillingness to forgive, all these prevent a "return of prayers." Acceptable prayer never can be offered in the tempest of passion, and there can be no doubt that such prayer is often "hindered" by the inequalities of temper, and the bickerings and strifes that exist in families. Yet how desirable is it that husband and wife should so live together that their prayers may not be hindered! How desirable for their own peace and happiness in that relation; how desirable for the welfare of children! In view of the exposition in this verse we may remark:

(a) that Christianity has done much to elevate the female sex. It has taught that woman is an heir of the grace of life as well as man; that, while she is inferior in physical vigor, she is his equal in the most important respect; that she is a fellow-traveler with him to a higher world; and that in every way she is entitled to all the blessings which redemption confers, as much as he is. This single truth has done more than all other things combined to elevate the female sex, and is all that is needful to raise her from her degradation all over the world.

(b) They, therefore, who desire the elevation of the female sex, who see woman ignorant and degraded in the dark parts of the earth, should be the friends of all well-directed efforts to send the gospel to pagan lands. Every husband who has a pure and intelligent wife, and every father who has an accomplished daughter, and every brother who has a virtuous sister, should seek to spread the gospel abroad. To that gospel only he owes it that he has such a wife, daughter, sister; and that gospel, which has given to him such an intelligent female friend, would elevate woman everywhere to the same condition. The obligation which he owes to religion in this respect can be discharged in no better way than by aiding in diffusing that gospel which would make the wife, the daughter, the sister, everywhere what she is in his own dwelling.

(c) Especially is this the duty of the Christian female. She owes her elevation in society to Christianity, and what Christianity has made her, it would make the sunken and debased of her own sex all over the earth; and how can she better show her gratitude than by aiding in any and every way in making that same gospel known in the dark parts of the world?

(d) Christianity makes a happy home. Let the principles reign in any family which are here enjoined by the apostle, and that family will be one of intelligence, contentment, and peace. There is a simple and easy way of being happy in the family relation. It is to allow the spirit of Christ and his gospel to reign there. That done, though there be poverty, and disappointment, and sickness, and cares, and losses, yet there will be peace within, for there will be mutual love, and the cheerful hope of a brighter world. Where that is missing, no outward splendor, no costly furniture or viands, no gilded equipage, no long train of servants, no wine, or music, or dances, can secure happiness in a dwelling. With all these things there may be the most corroding passions; in the mansion where these things are, pale disease, disappointment, and death may come, and there shall be nothing to console and support.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
grace Grace (imparted). (Pe1 4:10); (Rom 6:1); (Pe2 3:18).

Vincent's Word Studies, by Marvin R. Vincent [1886]
According to knowledge With an intelligent recognition of the nature of the marriage relation. The woman (τῷ γυναικείῳ) Not a noun, however, as would appear from the ordinary rendering, but an adjective, agreeing with σκεύει, vessel, as does also ἀσθενεστέρῳ, weaker. Both are attributes of vessel; the female vessel as weaker. So Rev., in margin. Vessel (σκεύει) Compare Th1 4:4. The primary idea of vessel, which is formed from the Latin vasellum, the diminutive of vas, a vase, is that of the receptacle which covers and contains; the case or protecting cover. Hence it is allied, etymologically, with vest, vestment, and wear. It is used in the New Testament (1) in the sense of a cup or dish (Luk 8:16; Joh 19:29; Ti2 2:20; Rev 2:27; Rev 18:12). (2) Of the man, as containing the divine energy, or as a subject of divine mercy or wrath, and hence becoming a divine instrument. Thus Paul is a chosen vessel to bear God's name (Act 9:15). Vessels of wrath (Rom 9:22); of mercy (Rom 9:23). So of the woman, as God's instrument, along with man, for his service in the family and in society. (3) Collectively, in the plural, of all the implements of any particular economy, as a house, or a ship. Mat 12:29, goods; Act 27:17, the tackling or gear of a ship. Giving (ἀπονέμοντες) Only here in New Testament. The word means, literally, to portion out, and is appropriate to the husband as controlling what is to be meted out to the wife. Hindered (ἐγκόπτεσθαι) So A. V. and Rev., and the best texts, and the majority of commentators. The word means, literally, to knock in; make an incision into; and hence, generally, to hinder or thwart (Gal 5:7; Th1 2:18). Some, however, read ἐκκόπτεσθαι, to cut off or destroy.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Dwell with the woman according to knowledge - Knowing they are weak, and therefore to be used with all tenderness. Yet do not despise them for this, but give them honour - Both in heart, in word, and in action; as those who are called to be joint - heirs of that eternal life which ye and they hope to receive by the free grace of God. That your prayers be not hindered - On the one part or the other. All sin hinders prayer; particularly anger. Anything at which we are angry is never more apt to come into our mind than when we are at prayer; and those who do not forgive will find no forgiveness from God.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Dwell with them according to knowledge - Give your wives, by no species of unkind carriage, any excuse for delinquency. How can a man expect his wife to be faithful to him, if he be unfaithful to her? and vice versa. Giving honor unto the wife - Using your superior strength and experience in her behalf, and thus honouring her by becoming her protector and support. But the word τιμη honor, signifies maintenance as well as respect; - maintain, provide for the wife. As - the weaker vessel - Being more delicately, and consequently more slenderly, constructed. Roughness and strength go hand in hand; so likewise do beauty and frailty. The female has what the man wants - beauty and delicacy. The male has what the female wants - courage and strength. The one is as good in its place as the other: and by these things God has made an equality between the man and the woman, so that there is properly very little superiority on either side. See the note on Th1 4:4. Being heirs together - Both the man and woman being equally called to eternal glory: and as prayer is one great means of obtaining a meetness for it, it is necessary that they should live together in such a manner as to prevent all family contentions, that they may not be prevented, by disputes or misunderstandings, from uniting daily in this most important duty - family and social prayer.

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¹³ Wherefore [1352] gird up [328] the loins [3751] of your [5216] mind [1271], be sober [3525], and hope [1679] to the end [5049] for [1909] the grace [5485] that is to be brought [5342] unto you [5213] at [1722] the revelation [602] of Jesus [2424] Christ [5547];

⁴ To [1519] an inheritance [2817] incorruptible [862], and [2532] undefiled [283], and [2532] that fadeth not away [263], reserved [5083] in [1722] heaven [3772] for [1519] you [5209],

⁹ Not [3361] rendering [591] evil [2556] for [473] evil [2556], or [2228] railing [3059] for [473] railing [3059]: but [1161] contrariwise [5121] blessing [2129]; knowing [1492] that [3754] ye are [2564] thereunto [1519] [5124] called [2564], that [2443] ye should inherit [2816] a blessing [2127].

⁴ That every one [1538] of you [5216] should know [1492] how to possess [2932] his [1438] vessel [4632] in [1722] sanctification [38] and [2532] honour [5092];

¹⁷ Honour [5091] all [3956] men. Love [25] the brotherhood [81]. Fear [5399] God [2316]. Honour [5091] the king [935].

¹⁸ And the LORD [03068] God [0430] said [0559], It is not good [02896] that the man [0120] should be [01961] alone; I will make [06213] him an help meet [05828] for him.

⁷ But [1161] we have [2192] this [5126] treasure [2344] in [1722] earthen [3749] vessels [4632], that [2443] the excellency [5236] of the power [1411] may be [5600] of God [2316], and [2532] not [3361] of [1537] us [2257].

²² What if [1487] [1161] God [2316], willing [2309] to shew [1731] his wrath [3709], and [2532] to make [1107] his [846] power [1415] known [1107], endured [5342] with [1722] much [4183] longsuffering [3115] the vessels [4632] of wrath [3709] fitted [2675] to [1519] destruction [684]:
²³ And [2532] that [2443] he might make known [1107] the riches [4149] of his [846] glory [1391] on [1909] the vessels [4632] of mercy [1656], which [3739] he had afore prepared [4282] unto [1519] glory [1391],

¹⁵ But [1161] the Lord [2962] said [2036] unto [4314] him [846], Go thy way [4198]: for [3754] he [3778] is [2076] a chosen [1589] vessel [4632] unto me [3427], to bear [941] my [3450] name [3686] before [1799] the Gentiles [1484], and [2532] kings [935], and [5037] the children [5207] of Israel [2474]:

⁴ That every one [1538] of you [5216] should know [1492] how to possess [2932] his [1438] vessel [4632] in [1722] sanctification [38] and [2532] honour [5092];

²⁵ Husbands [435], love [25] your [1438] wives [1135], even as [2531] Christ [5547] also [2532] loved [25] the church [1577], and [2532] gave [3860] himself [1438] for [5228] it [846];

¹⁸ But [1161] grow [837] in [1722] grace [5485], and [2532] in the knowledge [1108] of our [2257] Lord [2962] and [2532] Saviour [4990] Jesus [2424] Christ [5547]. To him [846] be glory [1391] both [2532] now [3568] and [2532] for [1519] ever [165] [2250]. Amen [281].

¹ What [5101] shall we say [2046] then [3767]? Shall we continue [1961] in sin [266], that [2443] grace [5485] may abound [4121]?

¹⁰ As [2531] every man [1538] hath received [2983] the gift [5486], even so minister [1247] the same [846] one to another [1519] [1438], as [5613] good [2570] stewards [3623] of the manifold [4164] grace [5485] of God [2316].

¹⁸ Wherefore [1352] we would [2309] have come [2064] unto [4314] you [5209], even [3303] I [1473] Paul [3972], once [2532] [530] and [2532] again [1364]; but [2532] Satan [4567] hindered [1465] us [2248].

⁷ Ye did run [5143] well [2573]; who [5101] did hinder [348] [1465] you [5209] that ye should [3982] not [3361] obey [3982] the truth [225]?

¹⁷ Which [3739] when they had taken up [142], they used [5530] helps [996], undergirding [5269] the ship [4143]; and [5037], fearing [5399] lest [3361] they should fall [1601] into [1519] the quicksands [4950], strake [5465] sail [4632], and so [3779] were driven [5342].

²⁹ Or [2228] else how [4459] can [1410] one [5100] enter [1525] into [1519] a strong man's [2478] house [3614], and [2532] spoil [1283] his [846] goods [4632], except [3362] he first [4412] bind [1210] the strong man [2478]? and [2532] then [5119] he will spoil [1283] his [846] house [3614].

²³ And [2532] that [2443] he might make known [1107] the riches [4149] of his [846] glory [1391] on [1909] the vessels [4632] of mercy [1656], which [3739] he had afore prepared [4282] unto [1519] glory [1391],

¹² The merchandise [1117] of gold [5557], and [2532] silver [696], and [2532] precious [5093] stones [3037], and [2532] of pearls [3135], and [2532] fine linen [1040], and [2532] purple [4209], and [2532] silk [4596], and [2532] scarlet [2847], and [2532] all [3956] thyine [2367] wood [3586], and [2532] all manner [3956] vessels [4632] of ivory [1661], and [2532] all manner [3956] vessels [4632] of [1537] most precious [5093] wood [3586], and [2532] of brass [5475], and [2532] iron [4604], and [2532] marble [3139],

²⁷ And [2532] he shall rule [4165] them [846] with [1722] a rod [4464] of iron [4603]; as [5613] the vessels [4632] of a potter [2764] shall they be broken to shivers [4937]: even [2504] as [5613] I [2504] received [2983] of [3844] my [3450] Father [3962].

²⁰ But [1161] in [1722] a great [3173] house [3614] there are [2076] not [3756] only [3440] vessels [4632] of gold [5552] and [2532] of silver [693], but [235] also [2532] of wood [3585] and [2532] of earth [3749]; and [2532] some [3739] [3303] to [1519] honour [5092], and [1161] some [3739] to [1519] dishonour [819].

²⁹ Now [3767] there was set [2749] a vessel [4632] full [3324] of vinegar [3690]: and [1161] they filled [4130] a spunge [4699] with vinegar [3690], and [2532] put it upon [4060] hyssop [5301], and put [4374] it to his [846] mouth [4750].

¹⁶ [1161] No man [3762], when he hath lighted [681] a candle [3088], covereth [2572] it [846] with a vessel [4632], or [2228] putteth [5087] it under [5270] a bed [2825]; but [235] setteth [2007] it on [1909] a candlestick [3087], that [2443] they which enter in [1531] may see [991] the light [5457].

⁴ That every one [1538] of you [5216] should know [1492] how to possess [2932] his [1438] vessel [4632] in [1722] sanctification [38] and [2532] honour [5092];