Branch
BRANCH
As trees denote, in figurative language, great men and princes, so branches, boughs, and plants denote their offspring. Christ is called “the Branch,” the “rod out of the stem of Jesse,” and “branch out of his roots,” Isa 11:1 ; 53:2; Zec 3:8 ; 6:12; being a royal descendant of the princely house of David, Jer 23:5 ; 33:15. The word branch also illustrates the union of believers with Christ, Joh 15:5,6 . It is used in Eze 8:17 as a symbol of idolatrous worship, probably in allusion to the carrying of fragrant boughs in honor of idols.
Fuente: American Tract Society Bible Dictionary
branch
Emblem in art associated with Saints Bruno, Joseph, and Christopher. It represents the beam of Saint Joseph as carpenter, and the palm-staff of Saint Christopher as ferryman. The association with Saint Bruno is obscure.
Fuente: New Catholic Dictionary
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 speaking, Christ, in respect of his human nature, is styled a rod from the stem of Jesse, and a branch out of his roots (Isa 11:1), that is, a prince arising from the family of David. This symbol was also in use among the ancient poets (Sophocles, Electra, 4:18; Homer, Iliad, ii, 47, 170, 211, 252, 349; Pindar, Olymp. ii, 6, etc.). And so, even in our English tongue, the word imp, which is originally Saxon and denotes a plant, is used to the same purpose, especially by Fox the martyrologist, who calls King Edward the Sixth an imp of great hope; and by Thomas Cromwell, earl of Essex, in his dying speech, who has the same expression concerning the same prince (Wemyss, Clavis Symbolica). “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 decayed, which tender plant, so weak in appearance, 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 32:5; Jer 33:15; Zec 3:8; Zec 6:12). Christ’s disciples are called branches with reference to their union with him (Joh 15:5-6). Thus a branch is the symbol of kings descended from royal ancestors, as branches from the root (Eze 17:3; Eze 17:10; Dan 11:7). As only a vigorous tree can send forth vigorous branches, a branch is used as a general symbol of prosperity (Job 8:16). From these explanations it is easy to see how a branch becomes the symbol of the Messiah (Isa 11:1; Isa 4:2; Jer 23:15; Zec 3:8; Zec 6:12; and elsewhere). SEE MESSIAH; SEE PALM.
Branch is also used as the symbol of idolatrous worship (Eze 8:17), probably in allusion to the general 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 publicly; 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 language, which they hold in their hands while praying. Michaelis says that they held it before the face, opposite 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 14:19) means a tree on which a malefactor has been hanged. In Eze 17:3, 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 49:22; Job 15:32; Psalm 8:11, 15; Isa 25:5; Eze 17:6). SEE BOUGH.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Branch (2)
(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 speaking, Christ, in respect of his human nature, is styled a rod from the stem of Jesse, and a branch out of his roots (Isa 11:1), that is, a prince arising from the family of David. This symbol was also in use among the ancient poets (Sophocles, Electra, 4:18; Homer, Iliad, ii, 47, 170, 211, 252, 349; Pindar, Olymp. ii, 6, etc.). And so, even in our English tongue, the word imp, which is originally Saxon and denotes a plant, is used to the same purpose, especially by Fox the martyrologist, who calls King Edward the Sixth an imp of great hope; and by Thomas Cromwell, earl of Essex, in his dying speech, who has the same expression concerning the same prince (Wemyss, Clavis Symbolica). “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 decayed, which tender plant, so weak in appearance, 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 32:5; Jer 33:15; Zec 3:8; Zec 6:12). Christ’s disciples are called branches with reference to their union with him (Joh 15:5-6). Thus a branch is the symbol of kings descended from royal ancestors, as branches from the root (Eze 17:3; Eze 17:10; Dan 11:7). As only a vigorous tree can send forth vigorous branches, a branch is used as a general symbol of prosperity (Job 8:16). From these explanations it is easy to see how a branch becomes the symbol of the Messiah (Isa 11:1; Isa 4:2; Jer 23:15; Zec 3:8; Zec 6:12; and elsewhere). SEE MESSIAH; SEE PALM.
Branch is also used as the symbol of idolatrous worship (Eze 8:17), probably in allusion to the general 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 publicly; 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 language, which they hold in their hands while praying. Michaelis says that they held it before the face, opposite 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 14:19) means a tree on which a malefactor has been hanged. In Eze 17:3, 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 49:22; Job 15:32; Psalm 8:11, 15; Isa 25:5; Eze 17:6). SEE BOUGH.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Branch
a symbol of kings descended from royal ancestors (Ezek. 17:3, 10; Dan. 11:7); of prosperity (Job 8:16); of the Messiah, a branch out of the root of the stem of Jesse (Isa. 11:1), the “beautiful branch” (4:2), a “righteous branch” (Jer. 23:5), “the Branch” (Zech. 3:8; 6:12).
Disciples are branches of the true vine (John 15:5, 6). “The branch of the terrible ones” (Isa. 25:5) is rightly translated in the Revised Version “the song of the terrible ones,” i.e., the song of victory shall be brought low by the destruction of Babylon and the return of the Jews from captivity.
The “abominable branch” is a tree on which a malefactor has been hanged (Isa. 14:19). The “highest branch” in Ezek. 17:3 represents Jehoiakim the king.
Fuente: Easton’s Bible Dictionary
Branch
“The branch of Jehovah” (Isa 4:2), the sprout of Jehovah, Messiah (Jer 23:5; Jer 33:15; Zec 3:8; Zec 6:12; Luk 1:78 margin). Fruit bearing, so as to “fill the face of the world with fruit” (Isa 27:6). He is at once a “branch” and a “root” (Isa 11:1; Isa 53:2). “The root and offspring (offshoot) of David” (Rev 22:16), the Brother of man and the Source of manhood. Luk 2:7 shows the depressed state of David’s royal line, represented by Joseph and Mary, at the time when Jesus was born “out of the stem of Jesse” (the stump cut close to the roots at that time); “a root out of a dry ground.” Perfect purity and grace were wrapped up under the root’s seemingly unattractive scales. Sin had dried up the life of the humanity out of which He sprang.
Degenerate human nature, even Judaism, could never have produced Him. Though rooted in the dry ground of earth, He had a heavenly and self derived life. Believers being such “as He is in this world” (1Jo 4:17) are also “branches” in Him the living vine, yielding fruit instinctively, spontaneously, naturally, their love corresponding to His (John 15), “the branch of My planting” (Isa 60:21). “An abominable branch,” a useless sucker cut away by the husbandman; else the tree’s branch on which a malefactor was hung, and which was buried with him. “They put the branch to their nose” (Eze 8:17), expressing insolent security; they turn up their nose with scorn, or rather they held up a branch of tamarisk to their nose at daybreak, while singing hymns to the rising sun.
Fuente: Fausset’s Bible Dictionary
BRANCH
One of the names that Israelites of Old Testament times gave to the expected Messiah was the Branch. This arose from the Israelite expectation that the Messiah was to come from the tree of Davids dynasty (Jer 23:5; Jer 33:15; cf. Isa 4:2; Isa 11:1; see MESSIAH).
After the Jews return from their Babylonian captivity, the name branch was used in relation to Zerubbabel, the Jewish governor in Jerusalem. Zerubbabel was a descendant of David in the royal line that eventually produced Jesus the Messiah (Hag 2:21-23; Zec 3:8-10; Zec 6:11-13; Mat 1:12-16; see ZERUBBABEL).
Fuente: Bridgeway Bible Dictionary
Branch
BRANCH.1. The great variety of Heb. words rendered by our branch may be gathered from the following list of passages, in each of which a different term is used: Gen 40:10, Exo 25:33, Num 13:23, Isa 16:8; Isa 27:10, Jer 11:16, Zec 4:12, Psa 104:12, Job 15:32; Job 18:16. In the following verses RV [Note: Revised Version.] or RVm [Note: Revised Version margin.] adds or substitutes another word: Isa 18:5 (spreading branches) Isa 25:6 (song), Eze 17:3; Eze 17:22 (top, lofty top), Psa 80:15 (Heb. son: RVm [Note: Revised Version margin.] of Gen 49:22, in like manner has Heb. daughters), Pro 11:28 (leaf) Job 8:16 (shoot). In the NT four Greek words are translated branch, but RVm [Note: Revised Version margin.] points out that layers of leaves are meant at Mar 11:8, and at Joh 12:13 palm-branches are in question. 2. Branch is used figuratively for human offspring (Job 15:32), especially for the scion of a royal house (Dan 11:7); also for persons in lofty station (Isa 9:14). The Heb. netser, properly signifying sprout or shoot, but rendered branch (Isa 11:1), is a designation of the Messianic king; not improbably this was in the Evangelists mind when he wrote Mat 2:23. We have the same English term at Jer 23:5; Jer 33:15, where another word, tsemach, is a title of the Messiah, intimating that this shoot should arise out of the low estate of the restored remnant. Zec 3:8; Zec 6:12, following Jeremiah, actually makes Tsemach a proper name. The Targ. on Jer. and Zech. unhesitatingly substitutes for it the Messiah.
J. Taylor.
Fuente: Hastings’ Dictionary of the Bible
Branch
From the vast importance of this word in Scripture, as it refers to the Lord Jesus Christ, it is marked by the prophet Zechariah in capitals. It seems, therefore, to demand our more particular attention. We find Christ spoken of, under the spirit of prophecy, by the Lord JEHOVAH, in this character by three of the prophets, Isaiah, Jeremiah, and Zechariah. It will be profitable for the reader to consult the several passages. (Isa 4:2 and Isa 11:1; Jer 23:5 and Isa 33:15; Zec 3:8) The word Branch in the original is Netzer, which signifies, a city of plants. And to shew the correspondence to Christ, the Netzer, or Nazareth, where Jesus dwelt, was named from the same root. (See Mat 2:23) The parallel passage in Zec 6:12 is to the same effect. Ezekiel, in allusion to the Lord Jesus, speaks of him under the similitude of the plants, like Nazareth, but describes him “as a plant of renown.” (Eze 34:24-29)
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Branch
As trees, in Scripture, denote great men and princes, so branches, boughs, sprouts, or plants denote their offspring. In conformity with this way of speaking, Christ, in respect of His human nature, is styled a rod from the stem of Jesse, and a branch out of His roots (Isa 11:1) that is, a prince arising from the family of David.
A branch is the symbol of kings descended from royal ancestors, as branches from the root (Eze 17:3; Eze 17:10; Dan 11:7). As only a vigorous tree can send forth vigorous branches, a branch is used as a general symbol of prosperity (Job 8:16). From these explanations it is easy to see how a branch becomes the symbol of the Messiah (Isa 11:1; Isa 4:2; Jer 23:15; Zec 3:8; Zec 6:12; and elsewhere). Branch is also used as the symbol of idolatrous worship (Eze 8:17), probably in allusion to the general custom of carrying branches as a sign of honor. An abominable branch (Isa 14:19) means a tree on which a malefactor has been hanged. In Eze 17:3 Jehoiachim is called the highest branch of the cedar, as being a king.
Fuente: Popular Cyclopedia Biblical Literature
Branch
Branch. This word is often used figuratively in Scripture. A branch is a descendant from a tree the parent, Isa 11:1; or it signifies one united to or dependent upon another. Thus, Christ is the vine; and his disciples are the branches. Joh 15:5. Hence Paul’s metaphor, Rom 11:17-24, is easily understood. Beside the more general symbolical meaning, the term “branch” is sometimes specifically applied to the Messiah, as in Jer 23:5; Jer 33:15, where the promise runs that, from David’s royal stock, a branch of righteousness, a righteous descendant, shall spring. And the same exalted personage is again predicted, Zec 3:8; Zec 6:12, the branch that shall grow and flourish, and become glorious, and endure for ever.
Fuente: People’s Dictionary of the Bible
Branch
from klao, “to break” (cp. klasma, “a broken piece”), properly a young tender shoot, “broken off” for grafting, is used for any kind of branch, Mat 13:32; Mat 21:8; Mat 24:32; Mar 4:32; Mar 13:28; Luk 13:19; the descendants of Israel, Rom 11:16-19, Rom 11:21.
akin to klao, “to break,” denotes “a tender, flexible branch, especially the shoot of a vine, a vine sprout,” Joh 15:2, Joh 15:4-6.
from steibo, “to tread on,” primarily denoted “a layer of leaves, reeds, twigs or straw, serving for a bed;” then “a branch full of leaves, soft foliage,” which might be used in making a bed, or for treading upon, Mar 11:8.
of Egyptian origin, frequent in the papyri writings, denotes “a branch of the palm tree,” Joh 12:13.
Note: Matthew, Mark and John each use a different word for “branch” in narrating Christ’s entry into Jerusalem.
Fuente: Vine’s Dictionary of New Testament Words
Branch
a title of Messiah: And there shall come forth a rod out of the stem of Jesse, and a BRANCH shall grow out of his roots, Isa 11:1. See also Zec 3:8; Zec 6:12; Jer 23:5; Jer 33:15. When Christ is represented as a slender twig, shooting out from the trunk of an old tree lopped to the very root and decayed, and becoming itself a mighty tree, reference is made,
1. To the kingly dignity of Christ, springing up from the decayed house of David;
2. To the exaltation which was to succeed his humbled condition on earth, and to the glory and vigour of his mediatorial reign.
Fuente: Biblical and Theological Dictionary
Branch
Gen 49:22 (b) The word refers to the beneficent relationships of Joseph which were to extend beyond the boundaries of his own land, and of his own people. It gives us a picture of the Lord JESUS whose grace, love and mercy were to extend beyond the boundaries of Israel to all people on earth.
Pro 11:28 (b) The righteous will flourish from his union with GOD as a branch flourishes from its union with the vine.
Isa 4:2 (a) The prosperity of Israel in the day of the Lord is compared to the beautiful growth and rich fruit of the branch of a fruit tree. CHRIST also is called “the branch” in five Scriptures. In each of these passages He is called the branch for a different reason. In this particular Scripture CHRIST is the branch springing from the Father to reveal in His life, His actions and His words the beauty and the glory of the Father. CHRIST is more beautiful than all of the things which He has made. He is the express image of the beauty of the unseen GOD.
Isa 9:14 (a) Here the branch represents the affiliations, relationships and associations of the people. The entire “plant” of Israel was to be cut down.
Isa 11:1 (a) The Lord JESUS is compared to a branch of the tree, and Jesse is the trunk of the tree, for Jesse was in the direct line of CHRIST, one of His ancestors. The Lord JESUS came from Jesse, and yet as the root down out of sight, He was before Jesse, and Jesse came from Him. The branch here reveals the eternal character of CHRIST. He is like the Father in this respect. The branch is always of the same character, appearance, substance and essence as that from which it comes. So CHRIST in every respect is exactly like His Father. He was before Jesse in His deity, and He came from Jesse in His humanity.
Isa 17:9 (b) Several lessons may be learned from this branch. One is that the cities of Israel would be completely destroyed. There will be ruin but not extermination. Another lesson may be that some of the principal men of Israel will be left alive to continue the testimony of Israel.
Isa 60:21 (b) Israel here is represented as a remnant. The tree is largely gone, and only a small branch remains. The Lord will plant that branch so that it may become a tree again.
Jer 23:5 (b) Again CHRIST Himself is compared to a branch, David being the tree, and the Lord JESUS springing out of the line of David. It reveals His union with David. (See Jeremiah 33:15) In this place also CHRIST is represented as being exactly like His Father in His righteous character. He is absolutely holy and pure, as is GOD the Father. This branch has all the characteristics of the tree (the Father) in being perfectly sinless, perfectly righteous in every thought, word and deed.
Jer 33:16 (b) Strangely enough in this Scripture Israel is said to have the same name and the same character as the branch of Jer 23:5. You will note that the passage records “this is the name whereby SHE will be called.” The reason for this is that the bride always takes the name of the one she marries and becomes a partaker of his character, his riches in glory, and his position. The queen rules in equality with the king. The passage reveals the wonderful union between CHRIST and His church. It reminds us of the marvelous truth of imputed righteousness. See Rom 4:6.
Eze 17:22 (b) The word in this passage indicates the king of the country, the one who is the highest among the people.
Zec 3:8 (a) This gives us another picture of the beauty of CHRIST JESUS our Lord. GOD Himself is the tree and the Lord JESUS is the branch. The type in this passage represents CHRIST as being the servant of GOD who will do everything that the Father wants done, and in the way the Father wishes to have it done. By His words and His work He reveals exactly the character and conduct of the Father. The branch is of course, as in the previous references, exactly the same in essence, in substance, in character, and in appearance as His Father.
Zec 6:12 (a) Again the Holy Spirit is revealing to us that the Lord JESUS, the branch, is the one who carries out exactly and in detail the will of His Father. What the Saviour did in building His church is exactly what the Father wanted done. He is a priest upon His throne. The priest is from the tribe of Levi, and the king is from the tribe of Judah. No one in Israel could be both a priest and a king, for the tribes were not permitted to cross with each other. The Saviour brought in a new dispensation. GOD the Father made Him head of the church, and also the King of the Kingdom of GOD. This was GOD’s will. It is beautifully illustrated in the picture of the branch and the tree.
Joh 15:2 (a) This branch is a picture of the Christian, who, because he is joined to CHRIST JESUS the vine, lives the kind of a life that CHRIST the vine lived. The branch lives because the vine lives. (Joh 14:19) When any person trusts CHRIST JESUS with his soul and receives Him (Joh 1:12), he becomes at once a member of GOD’s church, a part of CHRIST’s body. The Holy Spirit accomplishes this miracle. Uzziah tried to be both a priest and king, and GOD smote him with leprosy as a punishment. (2Ch 26:16) King Saul tried to be both a priest and a king, and GOD punished him by taking away the Kingdom of Israel from him. (1Sa 13:9).