376. anaperos
Lexical Summary
anaperos: Crippled, maimed, disabled

Original Word: ἀνάπηρος
Part of Speech: Adjective
Transliteration: anaperos
Pronunciation: an-AP-er-os
Phonetic Spelling: (an-ap'-ay-ros)
KJV: maimed
Word Origin: [from G303 (ἀνά - each) (in the sense of intensity) and peros "maimed"]

1. crippled

Strong's Exhaustive Concordance
maimed.

From ana (in the sense of intensity) and peros (maimed); crippled -- maimed.

see GREEK ana

Thayer's Greek Lexicon
STRONGS NT 376: ἀνάπειρος

ἀνάπειρος, a false spelling (arising from itacism (cf. Phryn. in Bekker, Anecd. i., p. 9, 22: διά τοῦ τήν τρίτην, οὐ διά τῆς εἰ διφθογγου ὡς οἱ ἀμαθεῖς)) in some manuscripts in Luke 14:13, 21 (and adopted by L Tr WH; (see WH. Appendix, p. 151)) for ἀνάπηρος, which see.

STRONGS NT 376: ἀνάπηροςἀνάπηρος, ἀναπηρον (properly, πηρός from the lowest part to the highest — ἀνά; hence, Suidas καθ' ὑπερβολήν πεπηρωμενος (cf. Lob. Path. Elementa 1:195)), disabled in the limbs, maimed, crippled; injured in, or bereft of, some member of the body: Luke 14:13, 21 ἀναπήρους, χωλούς, τυφλούς. In both these passages L Tr WH have adopted with certain manuscripts the spelling ἀναπείρους — manifestly false, as arising from itacism. (Plato, Crito, p. 53 a. χωλοί καί τυφλοί καί ἄλλοι ἀναπηροι; Aristotle, h. a. 7, 6 (vol. i., p. 585b, 29) τινονται ἐξ ἀναπηρων ἀναπηροι; Lysias quoted in Suidas ῤῖνα καί ὦτα ἀνάπηρος; 2 Macc. 8:24 τοῖς μέλεσιν ἀναπήρους.)

Topical Lexicon
Usage in Luke 14

The term appears twice, both in the Parable of the Great Banquet (Luke 14:13, 21). Jesus instructs His hearers to invite “the poor, the crippled, the lame, the blind” (Luke 14:13) and later pictures the master compelling exactly these guests to fill his house (Luke 14:21). In the immediate context, the word highlights those whose physical limitations placed them on the margins of first-century society and excluded them from many social and religious privileges. By elevating them to the position of honored banquet guests, Jesus dramatizes grace that disregards human status and points to the universal call of the gospel.

Historical and Cultural Setting

Physical disability in the ancient world often meant poverty, social isolation, and ritual exclusion (compare Leviticus 21:17-20). Begging was frequently the only livelihood available (Acts 3:2). The Law, however, commanded compassion (Deuteronomy 15:7-11), and prophetic literature envisioned a future in which the lame would rejoice (Isaiah 35:6). Against this backdrop, Jesus’ teaching overturns prevailing prejudices and restores dignity to those once regarded as unworthy of fellowship.

Old Testament Foreshadowing

1. Mephibosheth, crippled from childhood, is welcomed to King David’s table (2 Samuel 9:7-13), prefiguring the royal hospitality extended in Luke 14.
2. Micah 4:6-7 anticipates a messianic era when “I will assemble the lame; I will gather the outcast.”
3. Isaiah 33:23-24 and 35:5-6 promise healing and inclusion for the infirm, grounding Luke’s banquet imagery in prophetic hope.

Messianic Ministry and Miraculous Restoration

Jesus’ earthly work repeatedly validated the prophetic vision by healing the lame (Matthew 11:5; Luke 7:22; John 5:8-9). These miracles not only relieved physical suffering but also authenticated His identity as Messiah. They served as living parables of spiritual restoration: those previously unable to “walk” in God’s ways are enabled to do so through Christ.

Kingdom Theology: Inclusion of the Marginalized

Luke’s banquet parable presents a dual thrust: an invitation to the socially despised and a warning to the self-satisfied. The crippled, along with the poor and blind, represent any who recognize their helplessness and accept divine grace. Conversely, those who decline the invitation symbolize Israel’s leadership and, by extension, all who trust in personal merit. The gospel thus creates a new community where physical, social, and ethnic barriers are rendered irrelevant (Romans 3:29; Galatians 3:28).

Pastoral and Missional Application

• Hospitality: Churches reflect Christ’s heart when they welcome people with disabilities, providing physical access, relational warmth, and opportunities for service (James 2:1-4).
• Mission: The Master’s command, “Bring in the poor and crippled,” charges believers to pursue those least likely to enter on their own. Evangelism that ignores the weak is incomplete.
• Dignity: Recognizing every person as an image-bearer counters societal tendencies to value productivity over personhood.

Eschatological Hope

The Parable of the Great Banquet anticipates the marriage supper of the Lamb (Revelation 19:9). Present inclusion of the crippled foreshadows a consummated kingdom where “there will be no more death or mourning or crying or pain” (Revelation 21:4). Physical limitations will be swallowed up in resurrection wholeness (1 Corinthians 15:42-44), and the redeemed will sit together at the eternal feast, trophies of sovereign grace.

Forms and Transliterations
αναπειρους ἀναπείρους αναπήρους anapeirous anapeírous
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Interlinear GreekInterlinear HebrewStrong's NumbersEnglishman's Greek ConcordanceEnglishman's Hebrew ConcordanceParallel Texts
Englishman's Concordance
Luke 14:13 Adj-AMP
GRK: κάλει πτωχούς ἀναπείρους χωλούς τυφλούς
NAS: [the] poor, [the] crippled, [the] lame,
KJV: the poor, the maimed, the lame,
INT: call the poor the crippled the lame the blind

Luke 14:21 Adj-AMP
GRK: πτωχοὺς καὶ ἀναπείρους καὶ τυφλοὺς
NAS: the poor and crippled and blind
KJV: and the maimed, and
INT: poor and crippled and blind

Strong's Greek 376
2 Occurrences


ἀναπείρους — 2 Occ.

375
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