Original Word: θώραξ
Part of Speech: Noun, Masculine
Transliteration: thórax
Pronunciation: THO-raks
Phonetic Spelling: (tho'-rax)
Definition: Breastplate
Meaning: a breast-plate, corslet, cuirass.

breast-plate.

Of uncertain affinity; the chest ("thorax"), i.e. (by implication) a corslet -- breast-plate.

2382 thṓraks (the root of the English term, "thorax") – properly, a breastplate ("coat of mail") which protected the chest and extended down to the hips; (figuratively) what protects the heart (our capacity of moral preference).

2382 /thṓraks ("breastplate of faith-righteousness") protects the heart and its emotions (desires) as they bear on our decisions (resolutions, sympathies, etc.). See 4102 /pistis ("the Lord's inbirthed persuasion").

Eph 6:14 refers to "the breastplate of righteousness" (ton thōraka tēs dikaiosynēs) and 1 Thes 5:8 to "the breastplate (2382 /thṓraks) of faith." This indicates righteousness results from obeying the faith God births in the heart (this is confirmed in texts like Js 2:14-26).

Word Origin
of uncertain origin
Definition
a breastplate
NASB Translation
breastplate (2), breastplates (3).

STRONGS NT 2382: θώραξ

θώραξ, θώρακος, ὁ;

1. the breast, the part of the body from the neck to the navel, where the ribs end (Aristotle, hist. an. 1, 7 (cf. 8, p. 491a, 28); Euripides, Plato, others): Revelation 9:9 (some refer this to the next entry).

2. a breast-plate or corselet consisting of two parts and protecting the body on both sides from the neck to the middle (Homer, Herodotus, Xenophon, Plato, others): Revelation 9:9, 17; ἐνδύεσθαι τόν θώρακα τῆς δικαιοσύνης, i. e. δικαιοσύνην ὡς θώρακα, Ephesians 6:14; θώρακα πίστεως, i. e. πίστιν ὡς θώρακα, 1 Thessalonians 5:8, (ἐνδύεσθαι δικαιοσύνην ὡς θώρακα, Isaiah 59:17; ἐνδθωρακα δικαιοσύνην, Wis. 5:19 (Wis. 5:18)).

STRONGS NT 2382a: ΙΙ, Iota: on the iota subscript in manuscripts and editions of the N. T. see Lipsius, Gram. Untersuch., p. 3ff; Scrivener, Introduction, etc., p. 42, and Index II, under the word; Kuenen and Cobet, N. T. Vat., praef., p. xi f; Tdf. Proleg., p. 109; WH. Introductory § 410; Winers Grammar, § 5, 4; Buttmann, pp. 11, 44f, 69; and see under the words, ἀθοως, ζοων, Ἡρῴδης etc., πρῷρα, Τρῳάς, ὀων. Ἰ´ is often substituted for εἰ, especially in nouns ending in (; on their accent, see Chandler § 95ff), in proper names, etc.; cf. WHs Appendix, p. 153; Introductory § 399; Tdf. Proleg., pp. 83, 86f; Scrivener, Introduction, etc., p. 10f; Sophocles' Lexicon, under the word ἘΙ; Meisterhans, p. 23f; (on the usage of the manuscripts cf. Tdf. Conlatio critica the Sinaiticus manuscript;

c. text. Elz. etc., p. xviii.; Scrivener, Full Collation of the Sinaiticus manuscript, etc. 2nd edition, p. lii.). Examples of this spelling in recent editions are the following: ἁγνια WH, ἀλαζονια T WH, ἀναιδια T WH, ἀπειθια WH (except Hebrews 4:6, 11), ἀρεσκια T WH, δουλια T, ἐθελοθρησκία T WH, εἰδωλολατρία WH, ἐιλικρινια T WH, ἐπιεικία WH, ἐριθια WH, ἑρμηνια WH, θρησκια T, ἱερατια WH, κακοηθια WH, κακοπαθία WH, κολακια T WH, κυβία T WH, μαγία T WH, μεθοδια T WH, ὀφθαλμοδουλία T WH, παιδία T (everywhere; see his note on Hebrews 12:5), πραγματια T WH, πραϋπαθία T WH, φαρμακια T WH (except Galatians 5:20), ὠφελία WH, Ἀτταλια T WH, Καισαρια T WH, Λαοδικια T WH, Σαμαρια T WH (Σαμαρίτης, Σαμαρῖτις, T), Σελευκια T WH, φιλαδελφία T WH; occasionally the same substitution occurs in other words: e. g. αἰγιος WH, Ἀριος (πάγος) T, δανίζω T WH, δανιον WH, δανιστής T WH, εἰδώλιον T WH, ἐξαλιφθῆναι WH, Ἐπικουριος T WH, ἡμίσιά WH (see ἥμισυς), καταλελιμμενος WH, λίμμα WH, Νεφθαλίμ WH in Revelation 7:6, ὀρινος WH, πίθος WH, σκοτινος WH, ὑπόλιμμα WH, φωτινος WH, χρεοφιλετης (T?) WH; also in augment, as ἱστήκειν WH, ἴδον (see εἰδῶ I. at the beginning); cf. WH's Appendix, p. 162b. On iota as a demonstrative addition to adverbs, etc., see νυνί at the beginning On the use and the omission of the mark of diaeresis with ἰ in certain words, see Tdf. Proleg., p. 108; Lipsius, Gram. Untersuch., p. 136ff)

Word Origin: Derived from the Greek root word θωρήσσω (thōrēssō), meaning "to arm" or "to equip."

Corresponding Greek / Hebrew Entries: The concept of a breastplate in the Old Testament is often associated with the Hebrew word חֹשֶׁן (choshen), Strong's Hebrew 2833, which refers to the breastplate worn by the High Priest as part of the sacred garments. While the contexts differ, both the Greek θώραξ and the Hebrew חֹשֶׁן convey the idea of protection and significance in their respective spiritual contexts.

Usage: The term θώραξ is used in the New Testament to describe both physical armor and metaphorical spiritual armor. It appears in contexts that emphasize protection and defense, particularly in spiritual warfare.

Context: The Greek word θώραξ, translated as "breastplate," is a term used in the New Testament to describe a piece of armor that protects the chest area. In ancient times, the breastplate was a crucial part of a soldier's armor, designed to shield vital organs during battle. The Apostle Paul employs this imagery in his epistles to convey the concept of spiritual protection.

In Ephesians 6:14, Paul instructs believers to "stand firm, then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place." Here, the breastplate symbolizes righteousness, suggesting that living a righteous life provides spiritual protection against the attacks of evil.

Similarly, in 1 Thessalonians 5:8, Paul writes, "But since we belong to the day, let us be sober, putting on faith and love as a breastplate, and the hope of salvation as a helmet." In this passage, the breastplate represents faith and love, indicating that these virtues guard the believer's heart and soul.

The metaphor of the breastplate underscores the importance of spiritual readiness and defense. Just as a physical breastplate protects a soldier in battle, the spiritual breastplate guards believers against spiritual threats, emphasizing the necessity of righteousness, faith, and love in the Christian life.

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