However, the Scriptures do not describe these brooches.—See ORNAMENTS.

BROOM TREE

[Heb., roʹthem].

The broom tree is in reality a desert shrub of the pea family. The corresponding Arabic name (ratam) aids in identifying the plant and shows the Authorized Version translation of “juniper tree” to be incorrect.

This bush is one of the most abundant plants of the Judean wilderness, the Sinai Peninsula, as well as the rest of Arabia, and is found in ravines, rocky places, on hillsides, and even in open sand stretches of desert areas, where its roots sink deep to draw up moisture. It grows from three to twelve feet (.9 to 3.7 meters) in height, with numerous thin, rodlike branches and narrow straight leaves. When blossoming, the small clusters of delicate flowers, ranging in color from white to pink, make a lovely sight as they carpet the otherwise barren hillsides. The Hebrew name for the plant (roʹthem) comes from a root word meaning “to bind,” and, according to Pliny (of the first century C.E.), its pliant branches were used for binding and even for basket weaving.

When Elijah fled into the wilderness to escape Jezebel’s wrath, the record at 1 Kings 19:4, 5 says, he “sat down under a certain broom tree” and then slept there. While the smaller broom trees would provide very scant shade from the burning sun of the wilderness, one of good size could give welcome relief. This desert bush also served as fuel. The wood of the broom tree makes excellent charcoal, which burns with an intense heat, and it is highly valued till this day in Arabic lands.

Because the roots of the broom tree are bitter and nauseous, some have suggested that the reference by Job (30:4) to these as being used for food by persons starving in barren desolation perhaps refers to an edible parasitic plant (called Cynomorium coccineum) that grows like a fungus on these roots. While this may be the case, it is also possible that another variety of this plant existed in Job’s day (some three thousand years ago) rather than just the present white broom tree (Retama raetam) that now grows. Then, too, it should be remembered that a poisonous variety of plant can successfully be treated in such a way as to make it safe for food, as is the cassava plant eaten by the Indians of the Caribbean and of South America.

BROTHER

A male having the same parent or parents as another. Full brothers mentioned in the Bible, sons of the same father and the same mother, include Cain and Abel, sons of Adam and Eve (Gen. 4:1, 2; 1 John 3:12); Jacob and Esau, twin sons of Isaac and Rebekah (Gen. 25:24-26); James and John, sons of Zebedee and his wife. (Matt. 4:21; 27:56; compare Judges 8:19.) Moses and Aaron were brothers of Miriam (Num. 26:59); Lazarus was brother to Martha and Mary. (John 11:1, 19) “Brothers” also designates half brothers, those with the same father but a different mother, as in the case of Jacob’s twelve sons by four different women (Gen. 35:22-26; 37:4; 42:3, 4, 13); also, offspring of the same mother but of different fathers, as in the case of Jesus and his brothers, and possibly in that of David’s relationship to his sisters.—Matt. 13:55; 1 Chron. 2:13-16; 2 Sam. 17:25; see “Brothers of Jesus” below.

The term “brother,” however, was not limited to the immediate fleshly relationship. Abraham and Laban referred to their nephews Lot and Jacob respectively as brothers. (Gen. 11:27; 13:8; 14:14, 16; 29:10, 12, 15; compare Leviticus 10:4.) Fellow members of the same tribe in Israel enjoyed a brotherly relationship (2 Sam. 19:12, 13; Num. 8:26), and in a still larger sense the entire nation of Israel were brothers, offspring as they were from one common father Jacob, and united in worship of the same God Jehovah. (Ex. 2:11; Deut. 15:12; Matt. 5:47; Acts 3:17, 22; 7:23; Rom. 9:3) Even the Edomites, who descended from Abraham, thereby being distantly related to Israel, were called brothers. (Num. 20:14) The reunited kingdoms of Judah and Israel were referred to as in a “brotherhood.”—Zech. 11:14.

“Brother” is also applied to those united in a general cause and having similar aims and purposes. For example, King Hiram of Tyre called King Solomon his brother, not simply because he was an equal in rank and position, but also perhaps because of mutual interests in supplying timbers and other things for the temple. (1 Ki. 9:13; 5:1-12) “Look! How good and how pleasant it is for brothers to dwell together in unity!” David wrote, inferring that it is not blood relations alone that make for peace and unity between fleshly brothers. (Ps. 133:1) In fact, mutual affection and interest, not common parentage, prompted David to call Jonathan his brother. (2 Sam. 1:26) Companions having similar natures and dispositions, even when such are bad, are properly called “brothers.”—Prov. 18:9.

In the patriarchal society and under the Mosaic law, certain privileges and obligations were assumed by fleshly brothers. With the death of the father, the oldest brother, the firstborn, received a double share of the family inheritance and the responsibility of acting as head for the family. A fleshly brother was first in line for the right of repurchase, levirate marriage, and avenging blood. (Lev. 25:48, 49; Deut. 25:5) Incestuous relations between brother and sister were strictly forbidden by the Mosaic law.—Lev. 18:9; Deut. 27:22.

In the Christian congregation members enjoy a common spiritual relationship analogous to that of brothers. Jesus called his disciples brothers. (Matt. 25:40; 28:10; John 20:17) He strongly emphasized this relationship, saying: “Whoever does the will of my Father. . . , the same is my brother, and sister, and mother.” (Matt. 12:48-50) Hence blood relatives must be loved less than Christ and left behind on his account if necessary. (Matt. 10:37; 19:29; Luke 14:26) Indeed, brother may deliver brother over to death. (Mark 13:12) The term “brother” extends out beyond the immediate associates of Jesus to include the whole congregation of believers (Matt. 23:8; Heb. 2:17), the “whole association of brothers” “who have the work of witnessing to Jesus.” (1 Pet. 2:17; 5:9; Rev. 19:10) Such an association of spiritual brothers shows “brotherly love” in its fullest measure.—Rom. 12:10; Heb. 13:1.

Peter at Pentecost addressed those from faraway lands, including proselytes, all as “brothers.” (Acts 2:8-10, 29, 37) Sometimes male Christian believers were distinguished as “brothers” and females as “sisters” (1 Cor. 7:14, 15), but generally “brothers” was the accepted greeting to mixed groups and was not restricted to males. (Acts 1:15; Rom. 1:13; 1 Thess. 1:4) The term is used in this sense in all but three of the inspired Christian letters (Titus, 2 John, Jude), and in the writings of other early Christians. The apostles warned against “false brothers” who infiltrated the congregations.—2 Cor. 11:26; Gal. 2:4.

BROTHERS OF JESUS

The four Gospels, the Acts of Apostles, and two of Paul’s letters mention “the Lord’s brothers,” “the brother of the Lord,” “his brothers,” “his sisters,” naming four of the “brothers”: James, Joseph, Simon and Judas. (Matt. 12:46; 13:55; Mark 3:31; Luke 8:19; John 2:12; Acts 1:14; 1 Cor. 9:5; Gal. 1:19) The majority of Bible scholars accept the cumulative evidence that Jesus had at least four brothers and two sisters, and that all were offspring of Joseph and Mary by natural means after the miraculous birth of Jesus.

The arbitrary notions that these brothers of Jesus were sons of Joseph by a former marriage, or by levirate marriage with Joseph’s sister-in-law, must be classified as fictitious, since there is no factual confirmation or even a suggestion to this effect in the Scriptures. The claim that “brother” (a·del·phosʹ)