Strong’s Greek 5135 names the deliberate infliction of bodily harm, the kind of injury that leaves visible, painful marks. While strictly physical in its two New Testament occurrences, the idea naturally extends to emotional and spiritual damage—anything that leaves a person “hurt” and vulnerable.

Occurrences in Scripture

1. Luke 20:12 – In the Parable of the Vineyard, the tenant-farmers “wounded” the third servant and expelled him.
2. Acts 19:16 – The demon-possessed man “overpowered them all … so that they fled from that house naked and wounded.”

Historical and Cultural Context

• First-century listeners understood violence against a landowner’s emissary as a direct insult to the owner himself. The wounding of the servant in Luke heightens the tenants’ rebellion and foreshadows their murder of the son.
• Ephesus, where Acts 19 unfolds, was steeped in occultism. Jewish exorcists using Jesus’ name as a magical formula learned—through real bloodshed—that Christ’s authority cannot be manipulated. Their wounds authenticated both the reality of the demonic realm and the supremacy of the risen Lord.

Theological Themes

1. Resistance to Divine Authority – The vineyard tenants injured the messenger because they despised the owner’s claim (Luke 20:13-14). Likewise, Israel’s history shows prophetic voices repeatedly “wounded” by those refusing to repent (Jeremiah 20:2; 2 Chronicles 24:21).
2. Spiritual Warfare – Physical wounds in Acts 19:16 picture unseen conflict. The incident illustrates that the kingdom of darkness may lash out violently when exposed, yet it also proves demonic powers are limited and ultimately subject to Jesus (Luke 10:17).
3. Consequences of Misusing Sacred Things – The sons of Sceva handled the holy name of Jesus irreverently and paid for it in their bodies, underscoring that God is not mocked (Galatians 6:7).

Intertextual Connections

• Isaiah 53:5, “He was pierced for our transgressions; He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed.” Though a different Hebrew verb stands behind “stripes,” the prophetic portrait of the Messiah voluntarily bearing wounds frames all later talk of injury inside God’s redemptive plan.
• Psalm 109:22, “I am poor and needy; my heart is wounded within me,” demonstrates that Scripture moves seamlessly from literal wounds to figurative ones, preparing believers to apply physical language to inner affliction.

Ministry and Pastoral Applications

• Proclaiming Truth May Invite Harm – Christian servants today, like the landowner’s emissaries, should not be surprised when bold gospel witness meets violent opposition (John 15:20; 2 Timothy 3:12).
• Authentic Deliverance Requires Genuine Faith – Acts 19 warns against formulaic ministry. Authority over darkness flows from relationship with Christ, not ritual.
• Healing the Wounded – When people suffer traumatic injury—whether from persecution, abuse, warfare, or accidents—the church mirrors Christ by binding up wounds (Luke 10:34; James 5:14-16). Physical and emotional trauma both fall within the Great Physician’s care.

Wider Biblical Theology of Wounding

From the first bloodshed in Genesis 4 to the Lamb “as though it had been slain” in Revelation 5, the motif of wounds traces humanity’s fall and God’s remedy. Every act of violence anticipates the Savior who would Himself be “wounded” yet rise to heal the nations. Conversely, every healed wound today previews the final state where “there will be no more death or mourning or crying or pain” (Revelation 21:4).

Conclusion

Strong’s 5135 may appear only twice, yet its imagery is woven into the larger fabric of Scripture: rebellion that injures, evil that strikes back, and a holy God who turns wounds into witnesses of His grace.