首頁加入會員會員登入點數說明網站地圖聯絡我們奉獻支持 (尚未登入) 聖經投影片 9月23日 星期三
更多>>
 

服務列表
靈修
資訊
社群
知識
分享
遊戲
台灣聖經網
靈糧中心 線上奉獻
代禱信 登廣告


每日一詞 主題辭典 聖經人名 聖經地名 聖經英文

搜尋方式: 本搜尋引擎限搜尋一個字,採模糊比對。

目前本系統共收錄了 1,856 個聖經相關人名
以及 HDBN 包含了 2,616 個姓名的意義解釋。


中文名字 英文名字 查詢經文 代表經文 Nave's Topical Bible ISBE Easton HBND SDB
押拿 ADNAH
代表
代上12:20 代下17:14 尼12:15
ISBE
ad-na (`adhnach, "pleasure"; Edna):
(1) A warrior of the tribe of Manasseh, who deserted Saul and joined Davids forces at Ziklag (1 Ch 12:20,21)
(2) An officer of high rank, perhaps the commander-in-chief of Jehoshaphats army (2 Ch 17:14). Here the spelling in Hebrew is `adhnah.
Easton
delight. (1.) A chief of the tribe of Manasseh who joined David at Ziklag (1 Chr. 12:20). (2.) A general under Jehoshaphat, chief over 300,000 men (2 Chr. 17:14).
HDBN
eternal rest
SBD
(pleasure ). A Manassite who deserted from Saul and joined the fortunes of David on his road to Ziklag from the camp of the Philistines. He was captain of a thousand of his tribe, and fought at Davids side in the pursuit of the Amalekites. ( 1 Chronicles 12:20 ) (B.C. 1054.) The captain of over 300,000 men of Judah who were in Jehoshaphats army. ( 2 Chronicles 17:14 ) (B.C. 908.)
押撒 ACHSAH
代表
書15:16 士1:11 士1:12 士1:13 士1:14 士1:15 代上2:49
ISBE
ak-sa (`akhchah; in some copies `akhca in 1 Ch 2:49), "anklet"): The daughter of Caleb whom he gave in marriage to his younger kinsman Othniel the son of Kenaz, as a reward for smiting Kiriath-sepher (Josh 15:16 ff; Jdg 1:12 ff). Caleb, the narrative says, established Achsah in the South-country, and in addition, at her asking, gave her certain important springs of water--the "upper basins" and the "nether basins." Professor G. F. Moore identifies these with the groups of springs in Seit ed-Dilbeh (notes on Jdg in Polychrome Bible).
Willis J. Beecher
Easton
anklet, Caleb's only daughter (1 Chr. 2:49). She was offered in marriage to the man who would lead an attack on the city of Debir, or Kirjath-sepher. This was done by Othniel (q.v.), who accordingly obtained her as his wife (Josh. 15:16-19; Judg. 1:9-15).
HDBN
adorned; bursting the veil
SBD
(ankle-chain, anklet ), daughter of Caleb. Her father promised her in marriage to whoever should take Debir. Othniel, her fathers younger brother, took that city, and accordingly received the hand of Achsah as his reward. Caleb added to her dowry the upper and lower springs. (B.C. 1450-1426.) ( Joshua 15:15-19 ; Judges 1:11-15 )
押斯利甘 AZRIKAM
代表
代上28:7
ISBE
az-ri-kam `azriqam, "my help has arisen":
(1) A descendant of King David through Zerubbabel (1 Ch 3:23).
(2) A prince of Judah in the time of Ahaz. He was slain by Zichri, an Ephraimite soldier (2 Ch 28:7).
(3) One of Azels sons, a Benjamite, descended from King Saul (1 Ch 8:38; 9:44).
(4) A Levite of the house of Merari and a resident of Jerusalem (1 Ch 9:14; Neh 11:15).
HDBN
help
SBD
(help against the enemy ). A descendant of Zerubbabel, and son of Neariah of the royal line of Judah. ( 1 Chronicles 3:23 ) Eldest son of Azel, and descendant of Saul. ( 1 Chronicles 8:38 ; 9:44 ) (B.C after 1037.) A Levite, ancestor of Shemaiah, who lived in the time of Nehemiah. ( 1 Chronicles 9:14 ; Nehemiah 11:15 ) (B.C. before 536.) Governor of the house, or prefect of the palace, to King Ahaz, who was slain by Zichri, an Ephraimite hero, in the successful invasion of the southern kingdom by Pekah king of Israel. ( 2 Chronicles 28:7 ) (B.C. 738.)
押斯瑪威 AZMAVETH
代表
代上8:36 代上9:42 代上12:3 代上27:25
Easton
strong as death. (1.) One of David's thirty warriors (2 Sam. 23:31). (2.) An overseer over the royal treasury in the time of David and Solomon (1 Chr. 27:25). (3.) A town in the tribe of Judah, near Jerusalem (Neh. 12:29; Ezra 2:24). (4.) 1 Chr. 8:36
HDBN
strong death; a he-goat
SBD
(strong unto death ). One of Davids mighty men, a native of Bahurim, ( 2 Samuel 23:31 ; 1 Chronicles 11:33 ) and therefore probably a Benjamite. (B.C. 1060). A descendant of Mephibosheth, or Merib-baal. ( 1 Chronicles 8:36 ; 9:42 ) The father of Jeziel and Pelet, two of the skilled Benjamite slingers and archers who joined David at Ziklag ( 1 Chronicles 10:3 ) perhaps identical with No. 1. Overseer of the royal treasures in the reign of David. ( 1 Chronicles 27:25 )
押斯瑪弗 AZMAVETH
代表
撒下23:31 代上11:33 代上8:36 代上9:42 代上12:3 代上27:25
Easton
strong as death. (1.) One of David's thirty warriors (2 Sam. 23:31). (2.) An overseer over the royal treasury in the time of David and Solomon (1 Chr. 27:25). (3.) A town in the tribe of Judah, near Jerusalem (Neh. 12:29; Ezra 2:24). (4.) 1 Chr. 8:36
HDBN
strong death; a he-goat
SBD
(strong unto death ). One of Davids mighty men, a native of Bahurim, ( 2 Samuel 23:31 ; 1 Chronicles 11:33 ) and therefore probably a Benjamite. (B.C. 1060). A descendant of Mephibosheth, or Merib-baal. ( 1 Chronicles 8:36 ; 9:42 ) The father of Jeziel and Pelet, two of the skilled Benjamite slingers and archers who joined David at Ziklag ( 1 Chronicles 10:3 ) perhaps identical with No. 1. Overseer of the royal treasures in the reign of David. ( 1 Chronicles 27:25 )
押朔 AZZUR
代表
耶28:1 尼10:17 結11:1
ISBE
az-ur `azzur, "helpful":
(1) The father of Hananiah, a false prophet of Gibeon in the days of Zedekiah (Jer 28:1 ff).
(2) One of those who, with Nehemiah, sealed the covenant on the return from Babylon (Neh 10:17).
(3) The father of Jaazaniah, "one of" the princes of the people who gave wicked counsel to the city of Jerusalem (Ezek 11:1 f). the King James Version has "Azur" for (1) and (3), but the Hebrew form of (3) is `azur.
HDBN
same as Azur
SBD
(one who helps ), one of the heads of the People who signed the covenant with Nehemiah. ( Nehemiah 10:17 ) (B.C. 410.) The name is probably that of a family, and in Hebrew is the same as is elsewhere represented by AZUR.
押杜亞 JADDUA
代表
尼12:22 尼10:21
ISBE
jad-u-a, ja-du-a (yaddua`, "known"):
(1) One of the "chiefs of the people" who with Nehemiah sealed the covenant, thus signifying their voluntary acceptance of the law and their solemn promise to submit to its yoke (Neh 10:21 (Hebrew 22)).
(2) Son of Jonathan or Johanan, and great-grandson of Eliashib, the high priest in Nehemiahs time (Neh 12:11,22). He is the last of the high priests mentioned in the Old Testament, and held office during the reign of Darius the Persian, i.e. Darius III Codomannus, the last king of Persia (336-332 BC), who was overthrown by Alexander the Great. It is doubtless to him that Josephus refers in his romantic account of Alexanders entrance into Jerusalem (Ant., XI, viii, 4 f; vii, 2; viii, 7).
James Crichton
Easton
known. (1.) One of the chiefs who subscribed the covenant (Neh. 10:21). (2.) The last high priest mentioned in the Old Testament (Neh. 12:11, 22), sons of Jonathan.
HDBN
known
SBD
(known ). Son and successor in the high priesthood of Jonathan or Johanan. He is the last of the high priests mentioned in the Old Testament, and probably altogether the latest name in the canon. ( Nehemiah 12:11 Nehemiah 12:22 ) (B.C. 406-332.) One of the chief of the people who sealed the covenant with Nehemiah. ( Nehemiah 10:21 ) (B.C. 410.)
押比疊 ABDIEL
代表
代上5:15 代上5:17
ISBE
ab-di-el (`abhdiel, "servant of God"): A Gadite who lived in Gilead or in Bashan, and whose name was reckoned in genealogies of the time of Jotham, king of Judah, or of Jeroboam II, king of Israel (1 Ch 5:15-17).
Easton
servant of God, (1 Chr. 5:15), a Gadite chief.
HDBN
servant of God
押沙龍 ABSALOM
代表
撒下14:25 撒下15:7 撒下15:8 撒下15:9 撒下15:10 撒下15:11 撒下15:12 撒下18:9 撒下18:10 撒下18:11 撒下18:12 撒下18:13 撒下18:14 撒下18:15 撒下18:33
Easton
father of peace; i.e., "peaceful" David's son by Maacah (2 Sam. 3:3; comp. 1 Kings 1:6). He was noted for his personal beauty and for the extra-ordinary profusion of the hair of his head (2 Sam. 14:25,26). The first public act of his life was the blood-revenge he executed against Amnon, David's eldest son, who had basely wronged Absalom's sister Tamar. This revenge was executed at the time of the festivities connected with a great sheep-shearing at Baal-hazor. David's other sons fled from the place in horror, and brought the tidings of the death of Amnon to Jerusalem. Alarmed for the consequences of the act, Absalom fled to his grandfather at Geshur, and there abode for three years (2 Sam. 3:3; 13:23-38). David mourned his absent son, now branded with the guilt of fratricide. As the result of a stratagem carried out by a woman of Tekoah, Joab received David's sanction to invite Absalom back to Jerusalem. He returned accordingly, but two years elapsed before his father admitted him into his presence (2 Sam. 14:28). Absalom was now probably the oldest surviving son of David, and as he was of royal descent by his mother as well as by his father, he began to aspire to the throne. His pretensions were favoured by the people. By many arts he gained their affection; and after his return from Geshur (2 Sam. 15:7; marg., R.V.) he went up to Hebron, the old capital of Judah, along with a great body of the people, and there proclaimed himself king. The revolt was so successful that David found it necessary to quit Jerusalem and flee to Mahanaim, beyond Jordan; where upon Absalom returned to Jerusalem and took possession of the throne without opposition. Ahithophel, who had been David's chief counsellor, deserted him and joined Absalom, whose chief counsellor he now became. Hushai also joined Absalom, but only for the purpose of trying to counteract the counsels of Ahithophel, and so to advantage David's cause. He was so far successful that by his advice, which was preferred to that of Ahithophel, Absalom delayed to march an army against his father, who thus gained time to prepare for the defence. Absalom at length marched out against his father, whose army, under the command of Joab, he encountered on the borders of the forest of Ephraim. Twenty thousand of Absalom's army were slain in that fatal battle, and the rest fled. Absalom fled on a swift mule; but his long flowing hair, or more probably his head, was caught in the bough of an oak, and there he was left suspended till Joab came up and pierced him through with three darts. His body was then taken down and cast into a pit dug in the forest, and a heap of stones was raised over his grave. When the tidings of the result of that battle were brought to David, as he sat impatiently at the gate of Mahanaim, and he was told that Absalom had been slain, he gave way to the bitter lamentation: "O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!" (2 Sam. 18:33. Comp. Ex. 32:32; Rom. 9:3). Absalom's three sons (2 Sam. 14:27; comp. 18:18) had all died before him, so that he left only a daughter, Tamar, who became the grandmother of Abijah.
HDBN
father of peace
SBD
(father of peace ),third son of David by Maachah, daughter of Tamai king of Geshur, a Syrian district adjoining the northeast frontier of the Holy Land. (Born B.C. 1050.) Absalom had a sister, Tamar, who was violated by her half-brother Amnon. The natural avenger of such an outrage would be Tamars full brother Absalom. He brooded over the wrong for two years, and then invited all the princes to a sheep-shearing feast at his estate in Baalhazor, on the borders of Ephraim and Benjamin. Here he ordered his servants to murder Amnon, and then fled for safety to his grandfathers court at Geshur, where he remained for three years. At the end of that time he was brought back by an artifice of Joab. David, however, would not see Absalom for two more years; but at length Joab brought about a reconciliation. Absalom now began at once to prepare for rebellion. He tried to supplant his father by courting popularity, standing in the gate, conversing with every suitor, and lamenting the difficulty which he would find in getting a hearing. He also maintained a splendid retinue, ( 2 Samuel 15:1 ) and was admired for his personal beauty. It is probable too that the great tribe of Judah had taken some offence at Davids government. Absalom raised the standard of revolt at Hebron, the old capital of Judah, now supplanted by Jerusalem. The revolt was at first completely successful; David fled from his capital over the Jordan to Mahanaim in Gilead, and Absalom occupied Jerusalem. At last, after being solemnly anointed king at Jerusalem, ( 2 Samuel 19:10 ) Absalom crossed the Jordan to attack his father, who by this time had rallied round him a considerable force. A decisive battle was fought in Gilead, in the wood of Ephraim. Here Absaloms forces were totally defeated, and as he himself was escaping his long hair was entangled in the branches of a terebinth, where he was left hanging while the mule on which he was riding ran away from under him. He was dispatched by Joab in spite of the prohibition of David, who, loving him to the last, had desired that his life might be spared. He was buried in a great pit in the forest, and the conquerors threw stones over his grave, an old proof of bitter hostility. ( Joshua 7:26 )
押瑪他 ADMATHA
代表
斯1:14
ISBE
ad-ma-tha, ad-ma-tha (adhmatha): One of "the seven princes of Persia and Media, who saw the kings face, and sat first in the kingdom" (Est 1:14); compare 2 Ki 25:19; Ezr 7:14. The Septuagint gives only three names.
HDBN
a cloud of death; a mortal vapor
SBD
(given by the highest ), one of the seven princes of Persia. ( Esther 1:14 )
押甲 AZGAD
代表
尼7:17 尼10:15
ISBE
az-gad `azgadh, "strong is Gad": In the list of those who returned from Babylon with Zerubbabel are mentioned "the children of Azgad" (1,222, Ezr 2:12; 2,322, Neh 7:17). 110 males with their chief returned with Ezra (Ezr 8:12). Azgad was among the leaders who signed the Covenant after Nehemiah (Neh 10:15).
HDBN
a strong army; a gang of robbers
SBD
(strength of fortune ). The children of Azgad, to the number of 1222 (2322 according to) ( Nehemiah 7:17 ) were among the laymen who returned with Zerubbabel. ( Ezra 2:12 ; 8:12 ) With the other heads of the People they joined in the covenant with Nehemiah. ( Nehemiah 10:15 ) (B.C. 536.)
押頓 ABDON
代表
士12:13 士12:15 代上8:30 代上9:36 代下34:20 代上8:23
Easton
servile. (1.) The son of Hillel, a Pirathonite, the tenth judge of Israel (Judg. 12:13-15). He is probably the Bedan of 1 Sam. 12:11. (2.) The first-born of Gibeon of the tribe of Benjamin (1 Chr. 8:30; 9:36). (3.) The son of Micah, one of those whom Josiah sent to the prophetess Huldah to ascertain from her the meaning of the recently discovered book of the law (2 Chr. 34:20). He is called Achbor in 2 Kings 22:12. (4.) One of the "sons" of Shashak (1 Chr. 8:23). This is the name also of a Levitical town of the Gershonites, in the tribe of Asher (Josh. 21:30; 1 Chr. 6:74). The ruins of Abdeh, some 8 miles north-east of Accho, probably mark its site.
HDBN
servant; cloud of judgment
SBD
(servile ). A judge of Israel, ( Judges 12:13 Judges 12:15 ) perhaps the same person as Bedan, in ( 1 Samuel 12:11 ) (B.C. 1233-1225). Son of Shashak. ( 1 Chronicles 8:23 ) First-born son of Jehiel, son of Gideon. ( 1 Chronicles 8:30 ; 1 Chronicles 9:35 1 Chronicles 9:36 ). Son of Micah, a contemporary of Josiah, ( 2 Chronicles 34:20 ) called Achbor in ( 2 Kings 22:12 ) (B.C. 628.) A city in the tribe if Asher, given to the Gershonites, ( Joshua 21:30 ; 1 Chronicles 6:74 ) the modern Abdeh, 10 miles northeast of Accho.
拉代 RADDAI
代表
代上2:14
ISBE
rad-a-i, ra-da-i (radday, "beating down"(?)): The 5th of the 7 sons of Jesse, father of David, according to 1 Ch 2:14 Septuagint, Codex Alexdrinus, "Rhaddai"; Lucian, "Rhedai"; others, "Zaddai").epulchral monument, has long disappeared, the spot is marked until this day, and Christians, Jews and Mohammedans unite in honoring it. The present tomb, which, apparently, is not older than the 15th century, is built in the style of the small-domed buildings raised by Moslems in honor of their saints. It is a rough structure of four square walls, each about 23 ft. long and 20 ft. high; the dome rising 10 ft. higher is used by Mohammedans for prayer, while on Fridays the Jews make supplication before the empty tomb within. It is doubtful, but probable, that it marks the exact spot where Rachel was buried. There are, apparently, two traditions as to the location of the place. The oldest tradition, based upon Gen 35:16-20; 48:7, points to a place one mile North of Bethlehem and 4 miles from Jerusalem. Mt 2:18 speaks for this place, since the evangelist, reporting the slaughter of the innocents of Bethlehem, represents Rachel as weeping for her children from her neighboring grave. But according to 1 Sam 10:2 ff, which apparently represents another tradition, the place of Rachels grave was on the "border of Benjamin," near Beth-el, about 10 miles North of Jerusalem, at another unknown Ephrath. This location, some believe, is corroborated by Jer 31:15, where the prophet, in relating the leading away of the people of Ramah, which was in Benjamin, into captivity, introduces Rachel the mother of that tribe as bewailing the fate of her descendants. Those that believe this northern location to be the place of Rachels grave take the words, "the same is Beth-lehem," in Gen 35:19; 48:7, to be an incorrect gloss; but that is a mere assumption lacking sufficient proof.o, following J. P. Peters, rearranges the text by transferring the clause "and whosoever shall say to his brother, Raca, shall be in danger of the council" to the end of the preceding verse (Encyclopaedia Biblica, IV, cols. 4001 f). There certainly does not seem to be trustworthy external evidence to prove that the terms "the judgment," "the council," "the Gehenna of fire" stand to each other in a relation of gradation, as lower and higher legal courts, or would be so understood by Christs hearers. What is beyond dispute is that Christ condemns the use of disparaging and insulting epithets as a supreme offense against the law of humanity, which belongs to the same category as murder itself. It should be added, however, that it is the underlying feeling and not the verbal expression as such that constitutes the sin. Hence, our Lord can, without any real inconsistency, address two of His followers as "foolish men" (Lk 24:25, anoetoi, practically equivalent to Raca, as is also Jamess expression, "O vain man," Jas 2:20).
HDBN
ruling; coming down
拉伊勒 LAEL
代表
民3:24
ISBE
la-el (lael, "belonging to God"): Father of Eliasaph, the prince of the fathers house of the Gershonites (Nu 3:24).
HDBN
to God; to the mighty
SBD
(of God ), the father of Eliasaph. ( Numbers 3:24 )
拉伯撒利 RADSARIS
代表
王下18:17
拉伯沙基 RAD-SHAKEH
代表
王下18:19 賽36:1 賽36:2 賽36:3 賽36:4 賽36:5 賽36:6 賽36:7 賽36:8 賽36:9 賽36:10 賽36:11 賽36:12 賽36:13 賽36:14 賽36:15 賽36:16 賽36:17 賽36:18 賽36:19 賽36:20 賽36:21 賽36:22
拉但 LADAN
代表
代上7:26 代上7:27 出6:17 民3:18 代上6:17 代上23:7 代上23:8 代上26:21
ISBE
la-dan (la`dan, the King James Version, Laadan):
(1) A descendant of Ephraim, and an ancestor of Joshua (1 Ch 7:26).
(2) A Levite of the family of Gershon (1 Ch 23:7,8,9; 26:21), also called LIBNI (which see).
拉億 LAISH
代表
撒上25:44 撒下3:15
ISBE
la-ish (layish):
(1) A city in the upper Jordan valley, apparently colonized by the Sidonians, which was captured by the Danires and called DAN (which see) (Jdg 18:7, etc.; Isa 10:30 the King James Version). In Josh 19:47 the name appears as "Leshem."
(2) A Benjamite, father of Palti or Paltiel, to whom Michal, Davids wife, was given by Saul (1 Sam 25:44; 2 Sam 3:15).
Easton
a lion. (1.) A city of the Sidonians, in the extreme north of Palestine (Judg. 18:7, 14); called also Leshem (Josh. 19:47) and Dan (Judg. 18:7, 29; Jer. 8:16). It lay near the sources of the Jordan, about 4 miles from Paneas. The restless and warlike tribe of Dan (q.v.), looking out for larger possessions, invaded this country and took Laish with its territory. It is identified with the ruin Tell-el-Kady, "the mound of the judge," to the north of the Waters of Merom (Josh. 11:5). (2.) A place mentioned in Isa. 10:30. It has been supposed to be the modern el-Isawiyeh, about a mile north-east of Jerusalem. (3.) The father of Phalti (1 Sam. 25:44).
HDBN
a lion
SBD
(lion ), father of Phaltiel, to whom Saul had given Michal, Davids wife. ( 1 Samuel 25:44 ; 2 Samuel 3:15 )
拉含 RAHAM
代表
代上2:44
ISBE
ra-ham (racham, "pity," "love"): Son of Shema, and father of Jorkeam (1 Ch 2:44).
Easton
merciful, one of the descendants of Caleb, the son of Hezron (1 Chr. 2:44).
HDBN
compassion; a friend
SBD
(belly ). In the genealogy of the descendants of Caleb the son of Hezron, ( 1 Chronicles 2:44 ) Raham is described as the son of Shema and father of Jorkoam.
拉吳 REU
代表
創11:18 代上1:25 路3:35
ISBE
re-u, roo (re`u, Rhagau): A son of Peleg, a descendant of Shem (Gen 11:18 ff; 1 Ch 1:25; Lk 3:35).
HDBN
his friend; his shepherd
SBD
(friend ), son of Peleg, in the line of Abrahams ancestors. ( Genesis 11:18 Genesis 11:19 Genesis 11:20 Genesis 11:21 ; 1 Chronicles 1:25 ) (B.C. about 2213.)
拉哈 LAHAD
代表
代上4:2
ISBE
la-had (lahaah): A descendant of Judah (1 Ch 4:2).
HDBN
praising; to confess
SBD
(oppression ), son of Jahath, one of the descendants of Judah. ( 1 Chronicles 4:2 )
拉哈米 LAHMI
代表
代上20:5 撒下21:19
ISBE
la-mi (lachmi): According to 1 Ch 20:5, the brother of Goliath of Gath.
See ELHANAN.
HDBN
my bread; my war
SBD
(warrior ), the brother of Goliath the Gittite, slain by Elhanan the son of Zair or Zaor. ( 1 Chronicles 20:5 ) (B.C. 1020.)
拉大 LAADAH
代表
代上4:21
ISBE
la-a-da (la`dah): A descendant of Judah (1 Ch 4:21).
HDBN
to assemble together; to testify; passing over
SBD
(order ), the son of Shelah and grandson of Judah. ( 1 Chronicles 4:21 )
拉孚 RAPHU
代表
民13:9
ISBE
ra-fu (raphu, "one healed"): The father of Palti, the spy selected from the tribe of Benjamin (Nu 13:9).
Easton
healed, a Benjamite, whose son Palti was one of the twelve spies (Num. 13:9).
SBD
the father of Palti, the Benjamite spy. ( Numbers 13:9 ) (B.C. before 1490.)
拉撒路 LAZARUS
代表
約11:1 路16:19 路16:20 路16:21 路16:22 路16:23 路16:24 路16:25 路16:26 路16:27 路16:28 路16:29 路16:30 路16:31
ISBE
laz-a-rus (Lazaros, an abridged form of the Hebrew name Eleazar, with a Greek termination): Means "God has helped." In Septuagint and Josephus are found the forms Eleazar, and Eleazaros. The name was common among the Jews, and is given to two men in the New Testament who have nothing to do with each other.
1. Lazarus of Bethany:
The home of the Lazarus mentioned in Jn 11:1 was Bethany. He was the brother of Martha and Mary (Jn 11:1,2; see also Lk 10:38-41). All three were especially beloved by Jesus (Jn 11:5), and at their home He more than once, and probably often, was entertained (Lk 10:38-41; Jn 11). As intimated by the number of condoling friends from the city, and perhaps from the costly ointment used by Mary, the family was probably well-to-do. In the absence of Jesus, Lazarus was taken sick, died, and was buried, but, after having lain in the grave four days, was brought back to life by the Saviour (Jn 11:3,14,17,43,44). As a result many Jews believed on Jesus, but others went and told the Pharisees, and a council was therefore called to hasten the decree of the Masters death (Jn 11:45-53). Later, six days before the Passover, at a feast in some home in Bethany where Martha served, Lazarus sat at table as one of the guests, when his sister Mary anointed the feet of Jesus (Jn 12:1-3). Many of the common people came thither, not only to see Jesus, but also the risen Lazarus, believed in Jesus, and were enthusiastic in witnessing for Him during the triumphal entry, and attracted others from the city to meet Him (Jn 12:9,11,17,18). For that reason the priests plotted to murder Lazarus (Jn 12:10). This is all that we really know about the man, for whether the Jews accomplished his death we are not informed, but it seems probable that, satiated with the death of Jesus, they left Lazarus unmolested. Nothing is told of his experiences between death and resurrection (compare Tennyson, "In Memoriam," xxxi), of his emotions upon coming out of the tomb, of his subsequent life (compare Browning, "A Letter to Karshish"), and not a word of revelation does he give as to the other world. His resurrection has been a favorite subject for various forms of Christian art, and according to an old tradition of Epiphanius he was 30 years old when he was raised from the dead, and lived 30 years thereafter.
As might be expected this miracle has been vigorously assailed by all schools of hostile critics. Ingenuity has been exhausted in inventing objections to it. But all told, they really amount only to three.
(1) The Silence of the Other Gospels.
There is here, no doubt, some difficulty. But the desire of the early Christians, as many scholars think, to screen the family from danger may have kept the story from becoming current in the oral tradition whence the Synoptics drew their materials, though Matthew was probably an eyewitness. But, in any case, the Synoptics do not pretend to give all the deeds of Jesus, and in the report by them we have few save those which were wrought in Galilee. Each of them has omitted elements of highest interest which others have preserved. Thus, Luke alone gives us the raising of the widows son at Nain. John, knowing that the others had omitted this, tells us what he had himself witnessed, since all danger to the family had long ago passed away, as it was of especial interest to his story, and he had recorded no other case of resurrection. At any rate, the Gospel writers do not seem to regard a resurrection from the dead by the power of Jesus as so much more stupendous than other miracles, as they seem to modern scholars and to the Jews, and, moreover, the Synoptics do unconsciously attest this miracle by describing a sudden outburst of popular excitement in favor of Jesus which can be accounted for only by some extraordinary event.
(2) The Stupendous Character of the Miracle.
But to a philosophical believer in miracles this is no obstacle at all, for to omnipotence there are no such things as big miracles or little ones. Of course, Marthas statement as to the decomposition of the body was only her opinion of the probability in the case, and He, who sees the end from the beginning and who had intended to raise Lazarus, might well in His providence have watched over the body that it should not see corruption. When all is said, "He who has created the organic cell within inorganic matter is not incapable of reestablishing life within the inanimate substance."
(3) Its Non-use as an Accusation against Jesus.
The objection that Jn 11:47-53 is inconsistent with the fact that in accusing Jesus before Pilate no mention is made of this miracle by the enemies of Jesus has little weight. Who would expect them to make such a self-convicting acknowledgment? The dismay of the priests at the miracle and their silence about it are perfectly compatible and natural.
No one of the attempted explanations which deny the reality of the miracle can offer even a show of probability. That Lazarus was just recovering from a trance when Jesus arrived; that it was an imposture arranged by the family and sanctioned by Jesus in order to overwhelm His enemies; that it was a fiction or parable translated into a fact and made up largely of synoptic materials, an allegorical illustration of the words, "I am the resurrection, and the life," a myth--such explanations require more faith than to believe the fables of the Talmud They well illustrate the credulity of unbelief. The narrative holds together with perfect consistency, is distinguished by vivacity and dramatic movement, the people who take part in it are intensely real and natural, and the picture of the sisters perfectly agrees with the sketch of them in Luke. No morbid curiosity of the reader is satisfied. Invented stories are not like this. Even a Renan declares that it is a necessary link in the story of the final catastrophe.
The purpose of the miracle seems to have been: (1) to show Himself as Lord of life and death just before He should be Himself condemned to die; (2) to strengthen the faith of His disciples; (3) to convert many Jews; (4) to cause the priests to hasten their movements so as to be ready when His hour had come (Plummer, HDB, III, 87).
2. The Beggar:
In the parable in Lk 16:19-31, Lazarus is pictured as in abject poverty in this world, but highly rewarded and honored in the next. It is the only instance of a proper name used in a parable by Jesus. Some think that he was a well-known mendicant in Jerusalem, and have even attempted to define his disease. But this is no doubt simple invention, and, since "in Christs kingdom of truth names indicate realities," this was probably given because of its significance, suggesting the beggars faith in God and patient dependence upon Him. It was this faith and not his poverty which at last brought him into Abrahams bosom. Not one word does Lazarus speak in the parable, and this may also be suggestive of patient submission. He does not murmur at his hard lot, nor rail at the rich man, nor after death triumph over him. The parable is related to that of the Rich Fool (Lk 12:16-21). This latter draws the veil over the worldling at death; the other lifts it. It is also a counterpart of that of the Unjust Steward (Lk 16:1-13), which shows how wealth may wisely be used to our advantage, while this parable shows what calamities result from failing to make such wise use of riches. The great lesson is that our condition in Hades depends upon our conduct here, and that this may produce a complete reversal of fortune and of popular judgments. Thus, Lazarus represents the pious indigent who stood at the opposite extreme from the proud, covetous, and luxury-loving Pharisee. The parable made a deep impression on the mind of the church, so that the term "lazar," no longer a proper name, has passed into many languages, as in lazar house, lazaretto, also lazzarone, applied to the mendicants of Italian towns. There was even an order, half-military, half-monastic, called the Knights of Lazarus, whose special duty it was to minister to lepers.
The rich man is often styled Dives, which is not strictly a proper name, but a Latin adjective meaning "rich," which occurs in this passage in the Vulgate (Jeromes Latin Bible, 390-405 A.D.) But in English literature, as early as Chaucer, as seen in the "Sompnoures Tale" and in "Piers Plowman," it appears in popular use as the name of the Rich Man in this parable. In later theological literature it has become almost universally current. The name Nineuis given him by Euthymius never came into general use, though the Sahidic version has the addition, "whose name was Ninue." His sin was not in being rich, for Abraham was among the wealthiest of his day, but in his worldly unbelief in the spiritual and eternal, revealing itself in ostentatious luxury and hard-hearted contempt of the poor. Says Augustine, "Seems he (Jesus) not to have been reading from that book where he found the name of the poor man written, but found not the name of the rich, for that book is the book of life?"
G. H. Trever
Easton
an abbreviation of Eleazar, whom God helps. (1.) The brother of Mary and Martha of Bethany. He was raised from the dead after he had lain four days in the tomb (John 11:1-44). This miracle so excited the wrath of the Jews that they sought to put both Jesus and Lazarus to death. (2.) A beggar named in the parable recorded Luke 16:19-31.
HDBN
assistance of God
SBD
(whom God helps ), another form of the Hebrew name Eleazar. Lazarus of Bethany, the brother of Martha and Mary. ( John 11:1 ) All that we know of him is derived from the Gospel of St. John, and that records little more than the facts of his death and resurrection. The language of ( John 11:1 ) implies that the sisters were the better known. Lazarus is "of Bethany, of the village of Mary and her sister Martha." From this and from the order of the three names in ( John 11:5 ) we may reasonably infer that Lazarus was the youngest of the family. All the circumstances of John 11 and 12 point to wealth and social position above the average. The name of a poor man in the well-known parable of ( Luke 16:19-31 ) The name of Lazarus has been perpetuated in an institution of the Christian Church. The leper of the Middle Ages appears as a lazzaro . The use of lazaretto and lazarhouse for the leper hospitals then founded in all parts of western Christendom, no less than that of lazaroni for the mendicants of Italian towns, is an indication of the effect of the parable upon the mind of Europe in the Middle Ages, and thence upon its later speech.


ISBE - 國際標準聖經百科全書 (International Standard Bible Encyclopedia)
Easton - Easton's Bible Dictionary
HBND - Hitchcock's Bible Names Dictionary
SBD - Smith's Bible Dictionary