I would suggest vas, -is, which has the somewhat unusual plural vasa, -orum.

The first thing I thought of when I heard the word "vessel" was II Corinthians 4:7. Here, St. Paul speaks of how an immaterial gift ("the light of the knowledge of God's glory") is received in our fragile bodies:

But we have this treasure in earthen vessels, that the excellency may be of the power of God, and not of us.

Here's the original Greek:

ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν, ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ θεοῦ καὶ μὴ ἐξ ἡμῶν. . . .

And here's Jerome's Vulgate translation:

Habemus autem thesaurum istum in vasis fictilibus: ut sublimitas sit virtutis Dei, et non ex nobis.

(N.B. It appears that Jerome construes "δυνάμεως" with "θεοῦ," not "ὑπερβολὴ." I'm not sure if this is due to a difference in source text. I used to the Douay-Rheims English translation above, which corresponds to Jerome's Latin text.)

I would suggest vas, -is, which has the somewhat unusual plural vasa, -orum.

The first thing I thought of when I heard the word "vessel" was II Corinthians 4:7. Here, St. Paul speaks of how an immaterial gift ("the light of the knowledge of God's glory") is received in our fragile bodies:

But we have this treasure in earthen vessels, that the excellency may be of the power of God, and not of us.

Here's the original Greek:

ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν, ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ θεοῦ καὶ μὴ ἐξ ἡμῶν. . . .

And here's Jerome's Vulgate translation:

Habemus autem thesaurum istum in vasis fictilibus: ut sublimitas sit virtutis Dei, et non ex nobis.

(N.B. It appears that Jerome construes "δυνάμεως" with "θεοῦ," not "ὑπερβολὴ." I'm not sure if this is due to a difference in source text. I used the Douay-Rheims English translation above, which corresponds to Jerome's Latin text.)