The verb represented by Strong’s Greek 5417 is a Latin loanword that passed into Koine Greek to describe the brutal Roman act of flogging with a flagellum, a multi-thonged whip often weighted with bone or lead. While Greek had its own term for scourging, this borrowed word underscores that the punishment carried distinctly Roman legal authority and severity.

Biblical Usage

The word appears only twice, both in the Passion accounts:

• Matthew 27:26 – “Then he released Barabbas to them. But he had Jesus flogged, and handed Him over to be crucified.”
• Mark 15:15 – “So Pilate, wishing to satisfy the crowd, released Barabbas to them. And after having Jesus flogged, he handed Him over to be crucified.”

In both places the verb is in aorist participial form, highlighting a single, completed act that directly precedes crucifixion. Matthew and Mark use the Latinized term to emphasize that Jesus came under the full weight of Roman justice, though unjustly condemned.

Synonyms and Distinctions

John 19:1 employs a different Greek verb for scourging, showing that the Gospel writers were not mechanically repeating formulaic language but faithfully recording the same historical event from unique perspectives. Matthew and Mark’s use of the Latin loanword likely reflects their focus on the Roman legal process (cf. the repeated mention of Pilate, the governor), whereas John’s more general Greek term underscores the act itself. Both words, however, converge on the same reality: the Messiah bore the stripes prophesied for Him.

Historical Context of Roman Scourging

Roman scourging was more than corporal punishment; it was preparatory torture designed to weaken the victim before crucifixion. The condemned was stripped, tied to a post, and beaten by soldiers trained to push the victim to the brink of death without immediately killing him. The procedure tore flesh and exposed muscle, producing the “stripes” that Isaiah foretold (Isaiah 53:5). Scourging was illegal for Roman citizens (Acts 22:25), underscoring the shameful injustice of Christ’s treatment.

Theological Significance

1. Propitiatory Suffering: Isaiah 53:5 declares, “He was pierced for our transgressions, He was crushed for our iniquities; the chastisement that brought us peace was upon Him, and by His stripes we are healed.” The evangelists record the scourging to show that every stroke fell under divine sovereignty for redemption.
2. Substitutionary Atonement: 1 Peter 2:24 cites Isaiah and applies it directly to Jesus, confirming that the physical wounds of scourging form part of the atoning work that reconciles sinners to God.
3. Fulfillment of Scripture: The deliberate mention of scourging by the Gospel writers certifies Jesus as the Suffering Servant. No detail of prophetic Scripture remained unfulfilled.
4. Pattern for Discipleship: Hebrews 12:3–4 urges believers to “consider Him who endured such hostility from sinners,” presenting the scourging as a motivation for persevering faith.

Prophetic Echoes

• Isaiah 50:6 – “I offered My back to those who struck Me and My cheeks to those who tore out My beard; I did not hide My face from scorn and spitting.”
• Psalm 129:3 – “Plowmen plowed over My back; they made their furrows long.”

Such foretastes anticipate the Roman flogging and fasten the Old Testament hope onto the historical Passion.

Pastoral and Ministry Implications

1. Preaching the Cross: Faithful proclamation should not rush past the scourging. It conveys the cost of redemption and magnifies divine love.
2. Communion Meditation: Remembering Christ’s stripes deepens gratitude during the Lord’s Supper.
3. Counseling Suffering Saints: Pointing to a Savior who endured the flagellum offers comfort; His wounds speak peace to those wounded by sin and a fallen world.
4. Evangelistic Appeal: The scourging exposes sin’s seriousness and God’s remedy, providing a bridge to call sinners to repentance and faith.

Related New Testament References to Scourging

• John 19:1 – A parallel account using a different verb yet describing the same event.
• Acts 22:25 – Paul’s near-scourging, illustrating the legal limits that Jesus willingly waived for our sake.
• 2 Corinthians 11:24–25 – Paul lists his own beatings, showing the Master’s servants following in His steps.

Summary

Strong’s Greek 5417 captures a single, harrowing moment in the Passion narrative—the Roman flogging of Jesus Christ. Though it occurs only twice in the New Testament, its theological weight is immense. The scourging fulfills prophecy, forms an essential strand in the atoning work, and supplies a model of patient endurance for believers. By recording that the sinless Savior endured the Roman flagellum, Scripture calls every generation to behold the Lamb “who loved us and gave Himself up for us” (Ephesians 5:2).