Bran (7riTvpci) occurs only in the account of the Babylonian women in the apocryphal Epistle of Jere- miah (Baruch vi, 43), with reference to some idola- trous custom not elsewhere distinctly mentioned (see Fritzsche, Handb. in loc.) : "The women also, with cords about them, sitting in the ways, burn bran for perfume," etc., referring to the infamous practice of prostitution mentioned by Herodotus (i, 199). See Babylon.
Branch (represented by various Heb. and Greek words). As trees in Scripture denote great men and princes, so branches, boughs, sprouts, or plants denote their offspring. In conformity with this way of speak- ing, Christ, in respect of his human nature, is styled a rod from the stem of Jesse, and a branch out of his roots (Isa. xi, 1), that is, a prince arising from the family of David. This symbol was also in use among the ancient poets (Sophocles, Electra, iv, 18; Homer, Iliad, ii, 47, 170, 211, 252, 349; Pindar, Oh/mp. ii, 6, etc.). And so, even in our English tongue, the word imp, which is originally Saxon and denotes a plant, is nsed to the same purpose, especially by Fox the mar- tyrologist, who calls King Edward the Sixth an imp of great hope ; and by Thomas Cromwell, carl of Es- sex, in his dying speech, who has the same expression concerning the same prince (Wemyss, Clams Symboli- ca). "The prophet," as Lowth observes, "having described the destruction of the Assyrian army under the image of a mighty forest, represents, by way of contrast, the great person who makes the subject of this chapter as a slender twig, shooting out from the trunk of an old tree, cut down, lopped to the very root, and deca3_ed, which tender plant, so weak in appear- ance, should nevertheless prosper. The aged trunk denoted the royal house of David, at that time in a
forlorn and contemptible condition, like a tree of which nothing was left but a stump underground" (Jer. xxiii, 5 ; xxxiii, 15 ; Zech. iii, 8 ; vi, 12). Christ's dis- ciples are called branches with reference to their union with him (John xv, 5, 6). Thus a branch is the sym- bol of kings descended from royal ancestors, as branch- es from the root (Ezek. xvii, 3, 10; Dan. xi, 7). As only a vigorous tree can send forth vigorous branches, a branch is used as a general symbol of prosperity (Job viii, 16). From these explanations it is easy to see how a branch becomes the symbol of the Messiah (Isa. xi, 1; iv, 2; Jer. xxiii, 15; Zech. iii, 8; vi, 12; and elsewhere). See Messiah ; Palm.
Branch is also used as the symbol of idolatrous wor- ship (Ezek. viii, 17), probably in allusion to the gen- eral custom of carrying branches as a sign of honor. Hence God complains by the prophet that the Jews carried branches as if they did him honor, but they held them to their noses like mockers; that is, they mocked him secretly when they worshipped him pub- licly ; they came with fair pretences and wicked hearts. Dathe remarks that a writer on the religion of the. Persians enumerates among the sacred furniture a bundle of twigs, called barsom in the old Persic lan- guage, which they hold in their hands while praying. Michaelis says that they held it before the face, oppo- site to the holy fire. Spencer also observes that the heathen, in the worship of their deities, held forth the branches of those trees which were dedicated to them. An abominable branch (Isa. xiv, 19) means a tree on which a malefactor has been hanged. In Ezek. xvii, 3, Jehoiachim is called the highest branch of the cedar, as being a king. Branches are mentioned in many other places in Scripture; in some cases as symbols of prosperity, in others of adversity (Gen. xlix, 22 ; Job xv, 32; Psa. viii, 11, 15; Isa. xxv, 5; Ezek. xvii, G). See Bough.
Erand, in Zech. iii, 2, "elX, ud, a wooden poker for stirring the fire, hence a burnt piece of wood or fire- brand (as rendered elsewhere, Isa. vii, 4 ; Amos iv, 11); in Judg. xv. 4 (ver. 5 "fire-brand"), a lamp or torch, as elsewhere rendered. On the practice of branding slaves (Rev. xiii, 16), see Mark.
Brandenburg, Confession of, a formulary or confession of faith, drawn up in the city of Branden- burg by order of the elector, with a view to reconcile the tenets of Luther with those of Calvin, and to put an end to the disputes occasioned by the Confession of Augsburg. See Augsburg Confession.
Brandeum, a term used by ecclesiastical writers of the Middle Ages to signify the covering, of silk or linen, in which the bodies of the saints or their relics were wrapped. The name was also applied to linen clothes which had been simply laid on the bodies. Before the time of Gregory the Great (A.D. 600) it was the custom to give away no part of the relics of the saints, but simply to send in a case a portion of one of these Branded or Corporals. — Bergier, s. v. Rel/qiic ; Landon, Eccles. Diet, ii, 385.
Brandt, the name of a family in Holland eminent for learning and piety. They were all Arminians, and have contributed greatly to our knowledge of the Arminian and Remonstrant controversies.