Bible ConcordanceLazarus (19 Occurrences)
Luke 16:20 A certain beggar, named Lazarus, was laid at his gate, full of sores, (WEB KJV WEY ASV BBE DBY WBS YLT NAS NIV)
Luke 16:23 In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. (WEB KJV WEY ASV BBE DBY WBS YLT NAS NIV)
Luke 16:24 He cried and said,'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.' (WEB KJV WEY ASV BBE DBY WBS YLT NAS NIV)
Luke 16:25 "But Abraham said,'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish. (WEB KJV WEY ASV BBE DBY WBS YLT NAS NIV)
Luke 16:27 "He said,'I ask you therefore, father, that you would send him to my father's house; (See NIV)
John 11:1 Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. The Acts of the Apostles (WEB KJV WEY ASV BBE DBY WBS YLT NAS NIV)
John 11:2 It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick. (WEB KJV WEY ASV BBE DBY WBS YLT RSV)
John 11:5 Now Jesus loved Martha, and her sister, and Lazarus. (WEB KJV WEY ASV BBE DBY WBS YLT NAS NIV)
John 11:6 When, however, He heard that Lazarus was ill, He still remained two days in that same place. (WEY BBE NIV)
John 11:11 He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep." (WEB KJV WEY ASV BBE DBY WBS YLT NAS NIV)
John 11:14 So Jesus said to them plainly then, "Lazarus is dead. (WEB KJV ASV BBE DBY WBS YLT NAS NIV)
John 11:15 "Lazarus is dead; and for your sakes I am glad I was not there, in order that you may believe. But let us go to him." (WEY)
John 11:17 On His arrival Jesus found that Lazarus had already been three days in the tomb. (WEY BBE NIV)
John 11:43 When he had said this, he cried with a loud voice, "Lazarus, come out!" (WEB KJV WEY ASV BBE DBY WBS YLT NAS NIV)
John 12:1 Then six days before the Passover, Jesus came to Bethany, where Lazarus was, who had been dead, whom he raised from the dead. (WEB KJV WEY ASV BBE DBY WBS YLT NAS NIV)
John 12:2 So they made him a supper there. Martha served, but Lazarus was one of those who sat at the table with him. (WEB KJV WEY ASV BBE DBY WBS YLT NAS NIV)
John 12:9 A large crowd therefore of the Jews learned that he was there, and they came, not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead. (WEB KJV WEY ASV BBE DBY WBS YLT NAS NIV)
John 12:10 But the chief priests conspired to put Lazarus to death also, (WEB KJV WEY ASV BBE DBY WBS YLT NAS NIV)
John 12:17 The multitude therefore that was with him when he called Lazarus out of the tomb, and raised him from the dead, was testifying about it. (WEB KJV WEY ASV BBE DBY WBS YLT NAS NIV)
ThesaurusLazarus (19 Occurrences)...
This miracle so excited the wrath of the Jews that they sought to put both Jesus
to death. ...
Int. Standard Bible Encyclopedia. LAZARUS
. .../l/lazarus.htm - 21k
Laz'arus (16 Occurrences)
Laz'arus. << Lazarus, Laz'arus. Lazily >>. ... Luke 16:20 and there was a certain poor
man, by name Lazarus, who was laid at his porch, full of sores, (See RSV). ...
/l/laz'arus.htm - 10k
Bethany (13 Occurrences)
... Jericho. It derived its name from the number of palm-trees which grew there.
It was the residence of Lazarus and his sisters. It ...
/b/bethany.htm - 14k
Martha (12 Occurrences)
... Bitterness, the sister of Lazarus and Mary, and probably the eldest of the family,
who all resided at Bethany (Luke 10:38, 40, 41; John 11:1-39). ...
/m/martha.htm - 16k
Bosom (47 Occurrences)
... The expression occurs in Luke 16:22, 23, in the parable of the Rich Man and Lazarus,
to denote the place of repose to which Lazarus was carried after his death ...
/b/bosom.htm - 26k
Raised (267 Occurrences)
... (See NAS). John 12:1 Then six days before the Passover, Jesus came to Bethany, where
Lazarus was, who had been dead, whom he raised from the dead. ...
/r/raised.htm - 35k
Punishment (417 Occurrences)
... to kill the soul; but rather fear him who is able to destroy both soul and body
in hell" (Gehenna); the other, the parable of the Rich Man and Lazarus in Luke ...
/p/punishment.htm - 62k
Hell (53 Occurrences)
... In these cases the word has its older general meaning, though in Luke 16:23 (parable
of Rich Man and Lazarus) it is specially connected with a place of "torment ...
/h/hell.htm - 29k
Wealthy (22 Occurrences)
... Certain parables are especially worthy of note in this same connection, eg the Rich
Fool (Luke 12:16-21), the Rich Man and Lazarus-if such can be called a ...
/w/wealthy.htm - 17k
Wealth (340 Occurrences)
... Certain parables are especially worthy of note in this same connection, eg the Rich
Fool (Luke 12:16-21), the Rich Man and Lazarus-if such can be called a ...
/w/wealth.htm - 40k
Greek2976. Lazaros -- Lazarus, the name of two Israelites ... Lazarus
, the name of two Israelites. Part of Speech: Noun, Masculine Transliteration:
Lazaros Phonetic Spelling: (lad'-zar-os) Short Definition: Lazarus ... /greek/2976.htm - 6k
3137. Maria -- Mary, the name of several Christian women
... mar-ee'-ah) Short Definition: Mary, Miriam Definition: Mary, Miriam, (a) the mother
of Jesus, (b) of Magdala, (c) sister of Martha and Lazarus, (d) wife of ...
/greek/3137.htm - 6k
3136. Martha -- Martha, a Christian woman
... Speech: Noun, Feminine Transliteration: Martha Phonetic Spelling: (mar'-thah) Short
Definition: Martha Definition: Martha, sister of Mary and Lazarus of Bethany ...
/greek/3136.htm - 6k
963. Bethania -- "house of affliction" or "house of dates ...
... Feminine Transliteration: Bethania Phonetic Spelling: (bay-than-ee'-ah) Short
Definition: Bethany Definition: (a) Bethany, the home of Lazarus, Martha, and Mary ...
/greek/963.htm - 6k
Hitchcock's Bible NamesLazarus
assistance of God
Smith's Bible DictionaryLazarus
(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.
ATS Bible DictionaryLazarus
1. A friend and disciple of Christ, brother of Martha and Mary, with whom he resided at Bethany near Jerusalem. Our Savior had a high regard for the family, and often visited them; and when Lazarus was dangerously ill, word was sent to Christ, "Lord, behold, he whom thou lovest is sick." The Savior reached Bethany after he had lain four days in his grave, and restored him to life by a word, "Lazarus, come forth." This public and stupendous miracle drew so many to Christ, that his enemies sought to put both him and Lazarus to death, John 11:1-57 12:1-11. The narrative displays Christ as a tender and compassionate friend, weeping for and with those he loved, and at the same time as the Prince of life, beginning his triumph over death and the grave. Happy are they who, in view of their own death, or that of friends, can know that they are safe in Him who says, "I am the resurrection and the life;" and, "because I live, ye shall live also."
2. The helpless beggar who lay at the rich man's gate in one of Christ's most solemn and instructive parables. The one, though poor and sorely afflicted, was a child of God. The other described as selfindulgent rather than vicious or criminal was living without God in the enjoyment of every earthly luxury. Their state in this life was greatly in contrast with their real character before God, which was revealed in the amazing changes of their condition at death, Luke 16:19-31. See ABRAHAM's BOSOM. Our Savior plainly teaches us, in this parable, that both the friends and the foes of God know and begin to experience their doom immediately after death, and that it is in both cases unchangeable and eternal.
International Standard Bible EncyclopediaLAZARUS
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 John 11:1 was Bethany. He was the brother of Martha and Mary (John 11:1, 2; see also Luke 10:38-41). All three were especially beloved by Jesus (John 11:5), and at their home He more than once, and probably often, was entertained (Luke 10:38-41 John 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 (John 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 Master's death (John 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 (John 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 (John 12:9, 11, 17, 18). For that reason the priests plotted to murder Lazarus (John 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 widow's 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, Martha's 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 John 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 Luke 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 Christ's kingdom of truth names indicate realities," this was probably given because of its significance, suggesting the beggar's faith in God and patient dependence upon Him. It was this faith and not his poverty which at last brought him into Abraham's 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 (Luke 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 (Luke 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 (Jerome's Latin Bible, 390-405 A.D.) But in English literature, as early as Chaucer, as seen in the "Sompnoure's 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's Bible Dictionary
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.