Rev. William M. Branham Biography, Age, Net Worth, Death, Healing revival, Preaching Campaigns, Teachings, Books

Table of Contents

1 Rev. William M. Branham Biography2 Rev. William M. Branham Age3 Rev. William M. Branham Body Measurements4 Rev. William M. Branham Wife5 Rev. William M. Branham Early life6 Rev. William M. Branham Net Worth7 Rev. William M. Branham Healing revival8 Rev. William M. Branham Preaching Campaigns9 Rev. William M. Branham Voice of God recording10 Rev. William M. Branham Contacts11 Rev. William M. Branham Opposition12 Rev. William M. Branham Financial difficulties13 Rev. William M. Branham End of the revival14 Rev. William M. Branham Teachings15 Rev. William M. Branham Opposition to modern culture16 Rev. William M. Branham Death17 Rev. William M. Branham Legacy and influence18 Rev. William M. Branham Books19 Rev. William M. Branham FAQ (Frequently Asked Questions)20 Rev. William M. Branham Funeral Service

Rev. William M. Branham Biography

Kentucky native Rev. William M. Branham was an American Christian minister (Prophet) and faith healer who initiated the post of World War II healing revival. Branham left a lasting impact on televangelism and in the modern Charismatic movement, he was recognized as a”principal architect of restorationist” for Charismatics by some Christian historians.

William M. Branham inter-denominational meetings were the largest religious meetings ever held in some cities in America. Branham was the first American deliverance minister whose campaign across Europe went successfully; his ministry reached the global audiences with major campaigns held in North America, Europe, Africa, and India.

Rev. William M. Branham Age

Rev. William M. Branham was born on April 6, 1909, in Cumberland County, Kentucky, United States. He was 56 years old, at the time of his death that occurred through a car accident on December 24, 1965 in Amarillo, Texas, USA. His full names are William Marrion Branham.

Rev. William M. Branham Body Measurements

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Rev. William M. Branham Wife

Rev. William M. Branham was married to Amelia Hope Brumbach on July 16, 1913, the couples were blessed with four children; Joseph Branham, Sarah Branham De Corado, Rebekah Branham Smith, William Paul Branham born on September 13, 1935, Sharon Rose Branham Paul Branham born on October 27, 1936. Branham’s wife died on July 22, 1937, and their daughter died four days later on July 26, 1937 shortly after the Ohio River flood of 1937.

Rev. William M. Branham Early life

William Branham was born near Burkesville, Kentucky, on April 6, 1909, being the son of Charles and Ella Harvey Branham, the oldest of ten children. William M. Branham at his young age he said that a “Light came [sic] whirling through the window, in a size of a pillow, and circled around where he was and went down on the bed”.

Rev. William M. Branham told his publicist Gordon Lindsay that he had mystical experiences from an early age; and that at age three he heard a “voice” speaking to him from a tree saying he would live near a city called New Albany.

In that year William M. Branham, family moved to Jeffersonville, Indiana. When Rev. William M. Branham was seven years old he said that God told him to avoid smoking and drinking alcoholic beverages. Branham stated he never violated the command.

Branham’s father was an alcoholic, and he grew up in “deep poverty” much like their neighbors. As a child, he would often wear a coat held closed only by safety pins, without a shirt underneath.

Rev. William M. Branham neighbors reported him as “someone who always seemed a little different”, but said he was a dependable youth. His tendency towards “mystical experiences and moral purity” caused misunderstandings among his friends, family, and other young people; he was a “black sheep” from an early age.

Branham called his childhood “a terrible life.” At 19, Rev. William M. Branham left home seeking a better life. He traveled to Phoenix, Arizona, where he worked for two years on a ranch and began a successful career in boxing. Rev. William M. Branham returned to Jeffersonville when his brother died in 1929.

Branham had no experience with religion as a child; he said the first time he heard a prayer was at his brother’s funeral. Soon after, while working for the Public Service Company of Indiana, Branham was almost killed when he was overcome by gas and while he was recovering from the accident, he said again that he heard a voice leading him to begin seeking God.

He began attending a local Independent Baptist church, the First Pentecostal Baptist Church of Jeffersonville, where he converted to Christianity. Six months later he was ordained as an Independent Baptist minister. His ministry was an impressive success that quickly attracted a small group of followers, who helped him obtain a tent in which he could hold a revival.

At the time of Branham’s conversion, the First Pentecostal Baptist Church of Jeffersonville was a nominally Baptist church that observed some Pentecostal doctrines, including divine healing. As a result, he was exposed to many Pentecostal teachings from his conversion.

In 1936, he was first exposed to the Pentecostal denominational church, which invited him to join, but he refused. During June 1933, Branham held revival meetings in his tent. On June 2 that year, the Jeffersonville Evening News said the Branham campaign reported 14 converts.

His followers believed his ministry was accompanied by miraculous signs from its beginning, and that when he was baptizing converts on June 11, 1933, in the Ohio River near Jeffersonville, a bright light descended upon him and he heard a voice saying, “As John the Baptist was sent to forerun the first coming of Jesus Christ, so your message will forerun His second coming”.

Belief in the baptismal story is a critical element of faith among Branham’s followers. Branham initially interpreted this in reference to the restoration of the gifts of the spirit to the church and made regular references to the baptismal story from the earliest days of the healing revival.

Rev. William M. Branham was also connected to the story of his teaching ministry. William M. Branham and The Baptist historian Doug Weaver embellished the baptismal story when he was achieving success in the healing revival.

During ministerial meetings, his supporters helped him organize a new church, the Branham Tabernacle, in Jeffersonville. Branham served as pastor from 1933 to 1946. The church flourished at first but its growth began to slow.

Branham believed the stagnation of the church’s growth was a punishment from God for his failure to embrace Pentecostalism. Rev. William M. Branham interpreted their deaths as God’s punishment for his continued resistance to holding revivals for the Oneness Pentecostals. Branham married Meda Marie Broy in 1941, and together they had three children; Rebekah (b. 1946), Sarah (b. 1950), and Joseph (b. 1955).

Rev. William M. Branham Net Worth

Rev. William M. Branham had an estimated net worth of $ 20 million USD dollars at the time of his death, plus stocks.

Rev. William M. Branham Healing revival

Rev. William M. Branham was known for his role in the healing revivals that occurred in the United States in the 1940s and 1950s, and most participants in the movement regarded him as its initiator. Christian writer John Crowder described the period of revivals as “the most extensive public display of miraculous power in modern history”.

Some, like Christian author and counter-cult activist Hank Hanegraaff, rejected the entire healing revival as a hoax and condemned the evangelical and Charismatic movements as cults. Divine healing is a tradition and belief that was historically held by a majority of Christians but it became increasingly associated with Evangelical Protestantism.

The fascination of most of American Christianity with divine healing played a significant role in the popularity and inter-denominational nature of the revival movement. Branham held massive inter-denominational meetings, from which came reports of hundreds of miracles. Historian David Harrell described Branham and Oral Roberts as the two giants of the movement and called Branham its “unlikely leader.”

Rev. William M. Branham Preaching Campaigns

Rev. William M. Branham held his first meetings as a faith healer in 1946. His healing services are well documented, and he is regarded as the pacesetter for those who followed him. At the time they were held, Branham’s revival meetings were the largest religious meetings some American cities he visited had ever seen; reports of 1,000 to 1,500 converts per meeting were common.

Historians name his June 1946 St. Louis meetings as the inauguration of the healing revival period. He said he had received an angelic visitation on May 7, 1946, commissioning his worldwide ministry. In his later years, in an attempt to link his ministry with the end time, he connected his vision with the establishment of the nation of Israel, at one point mistakenly stating the vision occurred on the same day.

His first revival meetings were held over 12 days during June 1946 in St. Louis. His first campaign manager, W. E. Kidston, was the editor of The Apostolic Herald and had many contacts in the Pentecostal movement. Kidston was instrumental in helping organize Branham’s early revival meetings.

Time magazine reported on his St. Louis campaign meetings, and according to the article, Branham drew a crowd of over 4,000 sick people who desired to heal and recorded him diligently praying for each. Branham’s fame began to grow as a result of the publicity and reports covering his meetings.

Following the St. Louis meetings, Branham launched a tour of small Oneness Pentecostal churches across the Midwest and the southern United States, from which stemmed reports of healing and one report of a resurrection. By August his fame had spread widely.

He held meetings that month in Jonesboro, Arkansas and drew a crowd of 25,000 with attendees from 28 different states. The size of the crowds presented a problem for Branham’s team as they found it difficult to find venues that could seat large numbers of attendees.

Branham’s meetings were regularly attended by journalists, who wrote articles about the miracles reported by Branham and his team throughout the years of his revivals, and claimed patients were cured of various ailments after attending prayer meetings with Branham.

Durban Sunday Tribune and The Natal Mercury reported wheelchair-bound people rising and walking. Winnipeg Free Press reported a girl was cured of deafness. El Paso Herald-Post reported hundreds of attendees at one meeting seeking divine healing.

Logansport Press reported a father’s claim that his four-year-old son, who suffered from a “rare brain ailment”, benefited from Branham’s meetings. Despite such occasional glowing reports, most of the press coverage Branham received was negative.

According to Hollenweger, “Branham filled the largest stadiums and meeting halls in the world” during his five major international campaigns. Branham held his first series of campaigns in Europe during April 1950 with meetings in Finland, Sweden, and Norway.

Attendance at the meetings generally exceeded 7,000 despite resistance to his meetings by the state churches. In Norway, the Directorate of Health forbade Branham from laying hands on the sick and sent police to his meetings to enforce the order.

Branham was the first American deliverance minister to successfully tour in Europe. A 1952 campaign in South Africa had the largest attendance in Branham’s career, with an estimated 200,000 attendees. According to Lindsay, the altar call at his Durban meeting received 30,000 converts.

During international campaigns in 1954, Branham visited Portugal, Italy, and India. Branham’s final major overseas tour in 1955 included visits to Switzerland and Germany.

Rev. William M. Branham Voice of God recording


Rev. William M. Branham sermons are available in the download platform. Simply click on the year of the sermon, and then click on either the cloud symbol to download the audio, the speaker to stream the audio, or the book symbol for PDF. The file will automatically download to your computer or mobile device. We have the original 1,205 sermons available in English, which have been translated into about 70 different languages.

Rev. William M. Branham Contacts


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Rev. William M. Branham Opposition

Rev. William M. Branham faced criticism and opposition from the early days of the healing campaign. According to historian Ronald Kydd, Branham evoked strong opinions from people with whom he came into contact; “most people either loved him or hated him”.

In 1947, Rev. Alfred Pohl, a minister in Saskatchewan, Canada, stated that many people Branham pronounced as healed later died. A year later, W. J. Taylor, a district superintendent with the Pentecostal Assemblies of Canada, raised the same concern and asked for a thorough investigation.

Taylor presented evidence that claims of the number of people healed were vastly overestimated. He stated, “there is a possibility that this whole thing is wrong”. The number of people who claimed to be healed in Branham’s campaign meetings “is impossible to approximate” and the numbers vary greatly between sources.

According to Kydd, by watching films of the revival meetings, “the viewer would assume almost everyone was healed” but the results proved otherwise the few times follow-up was made. No consistent record of follow-ups was made, making an analysis of the claims difficult to subsequent researchers.

Pentecostal historian Walter Hollenweger said, “very few were actually healed”. Some attendees of Branham’s meetings believed the healings were a hoax and accused him of selectively choosing who could enter the prayer line.

Some people left his meetings disappointed after finding Branham’s conviction that everyone in the audience could be healed without being in the prayer line proved incorrect. Branham generally attributed the failure of supplicants to receive healing to their lack of faith.

The “word of knowledge” gift was likewise subject to much criticism. Hollenweger investigated Branham’s use of the “word of knowledge gift” and found no instances in which Branham was mistaken in his often-detailed pronouncements.

Criticism of Branham’s use of this gift was primarily around its nature; some accused him of witchcraft and telepathy. Branham was openly confronted with such criticisms and rejected the assertions.

Rev. William M. Branham Financial difficulties

In 1955, Rev. William M. Branham’s campaigning career began to slow following financial setbacks. Even after he became famous, Branham continued to wear inexpensive suits and refused large salaries; he was not interested in amassing wealth as part of his ministry and was reluctant to solicit donations during his meetings.

During the early years of his campaigns, donations had been able to cover costs, but from 1955, donations failed to cover the costs of three successive campaigns, one of which incurred a $15,000 deficit. Some of Branham’s business associates thought he was partially responsible because of his lack of interest in the financial affairs of the campaigns and tried to hold him personally responsible for the debt.

Rev. William M. Branham briefly stopped campaigning and said he would have to take a job to repay the debt, but the Full Gospel Business Men’s Fellowship International ultimately offered financial assistance to cover the debt.

Rev. William M. Branham became reliant on the Full Gospel Businessmen to finance his campaign meetings as the Pentecostal denominations began to withdraw their financial support. Finances became an issue again in 1956 when the Internal Revenue Service (IRS) charged Branham with tax evasion.

The American government targeted the other leading revivalists with lawsuits during the same time period, including Oral Roberts, Jack Coe, and A. A. Allen. The IRS asserted income reported by the ministers as non-taxable gifts were taxable, despite the fact Branham had not kept the gifts for himself.

Except for Allen, who won his legal battle, the evangelists settled their cases out of court. The IRS investigation showed Branham did not pay close attention to the amount of money flowing through his ministry.

It also revealed that others were taking advantage of him. Branham’s annual salary was $7,000 while his managers were $80,000. Oral Roberts earned a salary of $15,000 in the same years. The case was eventually settled out of court with the payment of a $40,000 penalty.

Branham was never able to completely pay off the debt. Amid the financial issues, Lindsay left Branham’s campaign team. Branham eventually criticized the Voice of Healing magazine as a “massive financial organization” that put making money ahead of promoting good.

Rev. William M. Branham End of the revival

By the mid-1950s, dozens of the ministers associated with Branham and his campaigns had launched similar healing campaigns. In 1956, the healing revival reached its peak, as 49 separate evangelists held major meetings.

Through the Voice of Healing magazine, Branham and Lindsay ineffectively attempted to discourage their activities by saying Branham wished they would help their local churches rather than launch national careers.

The swelling number of competitors and emulators further reduced attendance at Branham’s meetings. His correspondence also decreased sharply; whereas he had once received “a thousand letters a day”, his mail dropped to 75 letters a day but Branham thought the decline was temporary.

He continued expecting something greater, which he said: “nobody will be able to imitate”. In 1955, he reported a vision of a renewed tent ministry and a “third pull which would be dramatically different” than his earlier career.

Among Branham’s emulators was Jim Jones, the founder, and leader of the Peoples Temple. Seeking a means to catapult his fame and earn followers, he invited Branham to a self-organized religious convention held at the Cadle Tabernacle auditorium in Indianapolis from June 11 to 15, 1956.

To draw the crowds he was seeking, Jones needed a religious headliner and arranged to share the platform with Branham. Branham critics Peter Duyzer and John Collins reported that Branham “performed numerous miracles”, drawing a crowd of 11,000.

Jones later became known for the mass murder and suicide at Jonestown in November 1978. According to Collins, Jim Jones and Paul Schäfer were influenced to move to South America by Branham’s 1961 prophecy concerning Armageddon. Collins and Duyzer concluded that Jones did not “see eye-to-eye” with Branham and that Jones did not believe Branham was honest.

By 1960, the number of evangelists holding national campaigns dropped to 11. Several perspectives on the decline of the healing revival have been offered. Crowder suggested Branham’s gradual separation from Gordon Lindsay played a major part in the decline.

Harrell attributed the decline to the increasing number of evangelists crowding the field and straining the financial resources of the Pentecostal denominations. Weaver agreed Pentecostal churches gradually withdrew their support for the healing revival, mainly over the financial stresses put on local churches by the healing campaigns. The Assemblies of God were the first to openly withdraw support from the healing revival in 1953.

Weaver pointed to other factors that may have helped destroy the initial ecumenism of the revival; tension between the independent evangelists and the Pentecostal churches caused by the evangelists’ fund-raising methods, denominational pride, sensationalism, and doctrinal conflicts—particularly between the Oneness and Trinitarian factions within Pentecostalism.

Rev. William M. Branham Teachings

Rev. William M. Branham developed a unique theology and placed emphasis on a few key doctrines, including his eschatological views, annihilationism, the oneness of Godhead, predestination, eternal security, and the serpent’s seed.

His followers refer to his teachings collectively as “The Message”. Kydd and Weaver have both referred to Branham’s teachings as “Branhamology”. Most of Branham’s teachings have precedents within sects of the Pentecostal movement or in other non-Pentecostal denominations.

The doctrines Branham imported from non-Pentecostal theology and the unique combination of doctrines that he created, as a result, led to widespread criticism from Pentecostal churches and the Charismatic movement.

His unique arrangement of doctrines, coupled with the highly controversial nature of the serpent seed doctrine, caused the alienation of many of his former supporters

Rev. William M. Branham Opposition to modern culture

Rev. William M. Branham ministry progressed, he increasingly condemned modern culture. According to Weaver, Branham’s views on modern culture were the primary reason the growing Charismatic movement rejected him; his views also prevented him from following his contemporaries who were transitioning from the healing revival to the new movement.

He taught that immoral women and education were the central sins of modern culture and were a result of the serpent’s seed. Branham viewed education as “Satan’s snare for intellectual Christians who rejected the supernatural” and “Satan’s tool for obscuring the ‘simplicity of the Message and the messenger’”.

Weaver wrote that Branham held a “Christ against Culture” opinion, according to which loyalty to Christ requires rejection of non-Christian culture; an opinion not unique to Branham. Pentecostalism inherited the Wesleyan doctrine of entire sanctification and outward holiness from its founders, who came from Wesleyan-influenced denominations of the post-American Civil War era.

The rigid moral code associated with the holiness movement had been widely accepted by Pentecostals in the early twentieth century. Branham’s strict moral code echoed the traditions of early Pentecostalism but became increasingly unpopular because he refused to accommodate mid-century Pentecostalism’s shifting viewpoint.

He denounced cigarettes, alcohol, television, rock and roll, and many forms of worldly amusement. Branham strongly identified with the lower-class roots of Pentecostalism and advocated an ascetic lifestyle. When he was given a new Cadillac, he kept it parked in his garage for two years out of embarrassment.

Rev. William M. Branham openly chastised other evangelists, who seemed to be growing wealthy from their ministries and opposed the prosperity messages being taught. Branham did not view financial prosperity as an automatic result of salvation. He rejected the prosperity gospel that originated in the teachings of Oral Roberts and A. A. Allen.

Rev. William M. Branham condemned any emphasis on expensive church buildings, elaborate choir robes, and large salaries for ministers, and insisted the church should focus on the imminent return of Christ. Branham’s opposition to modern culture emerged most strongly in his condemnation of the “immorality of modern women”.

He taught that women with short hair were breaking God’s commandments and according to Weaver, “ridiculed women’s desire to artificially beautify themselves with makeup”. Branham believed women were guilty of committing adultery if their appearance was intended to motivate men to lust, and viewed a woman’s place as “in the kitchen”.

Citing the creation story in which Eve is taken from Adam’s side, Branham taught that woman was a byproduct of man. According to Weaver, “his pronouncements with respect to women were often contradictory” and he regularly offered glowing praise of women.

Weaver stated that Branham “once told women who wore shorts not to call themselves Christians” but qualified his denunciations by affirming that obedience to the holiness moral code was not a requirement for salvation.

Rev. William M. Branham did not condemn women who refused the holiness moral code to Hell, but he insisted they would not be part of the rapture. Weaver wrote that Branham’s attitude to women concerning physical appearance, sexual drive, and marital relations was misogynistic and that Branham saw modern women as “essentially immoral sexual machines who were to blame for adultery, divorce, and death.

They were the tools of the Devil.” Some of Branham’s contemporaries accused him of being a “woman hater”, but he insisted he only hated immorality. According to Edward Babinski, women who follow the holiness moral code Branham supported regard it as “a badge of honor”.

Rev. William M. Branham Death

On December 18, 1965, Rev. William M. Branham and his family except his daughter, Rebekah who was returning to Jeffersonville, Indiana, from Tucson for the Christmas holiday.

About three miles (4.8 km) east of Friona, Texas, and about seventy miles (110 km) southwest of Amarillo on US Highway 60, just after dark, a car driven by a drunken driver traveling westward in the eastbound lane collided head-on with Branham’s car.

Rev. William M. Branham was rushed to the hospital in Amarillo where he remained comatose for several days and died of his injuries on Christmas Eve, December 24, 1965. Branham’s death stunned the Pentecostal world and shocked his followers. His funeral was held on December 29, 1965, but his burial was delayed.

His body was finally buried on April 11, 1966; Easter Monday. Most eulogies only tacitly acknowledged Branham’s controversial teachings, focusing instead on his many positive contributions and recalled his wide popularity and impact during the years of the healing revival.

Gordon Lindsay’s eulogy stated that Branham’s death was the will of God and privately he accepted the interpretation of Kenneth E. Hagin, who claimed to have prophesied Branham’s death two years before it happened. According to Hagin, God revealed that Branham was teaching false doctrine and God was removing him because of his disobedience.

In the confusion immediately following Branham’s death, expectations that he would rise from the dead developed among his followers. Most believed he would have to return to fulfill a vision he had regarding future tent meetings. Weaver attributed the belief in Branham’s imminent resurrection to Pearry Green, though Green denied it.

Even Branham’s son Billy Paul seemed to expect his father’s resurrection and indicated as much in messages sent to Branham’s followers, in which he communicated his expectation for Easter 1966. The expectation of his resurrection remained strong into the 1970s, in part based on Branham’s prediction that the rapture could occur by 1977. After 1977, some of his followers abandoned his teachings.

Rev. William M. Branham Legacy and influence

Rev. William M. Branham was the “initiator of the post-World War II healing revival” and, along with Oral Roberts, was one of its most revered leaders. Branham is most remembered for his use of the “sign-gifts” that awed the Pentecostal world.

According to writer and researcher Patsy Sims, “the power of a Branham service and his stage presence remains a legend unparalleled in the history of the Charismatic movement.” The many revivalists who attempted to emulate Rev. William M. Branham during the 1950s spawned a generation of prominent Charismatic ministries.

Branham has been called the “principal architect of restorationist thought” of the Charismatic movement that emerged out of the healing revival. The Charismatic view that the Christian church should return to a form like that of the early church has its roots in Branham’s teachings during the healing revival period.

The belief is widely held in the modern Charismatic movement, and the legacy of his restorationist teaching and ministering style is evident throughout televangelism and the Charismatic movement. The more controversial doctrines Branham espoused in the closing years of his ministry were rejected by the Charismatic movement, which viewed them as “revelatory madness”.

Charismatics are apologetic towards Branham’s early ministry and embrace his use of the “sign-gifts”. Charismatic author John Crowder wrote that his ministry should not be judged by “the small sliver of his later life”, but by the fact that he indirectly “lit a fire” that began the modern Charismatic movement.

Non-Charismatic Christianity completely rejected Branham. Crowder said Branham was a victim of “the adoration of man” because his followers began to idolize him in the later part of his ministry. Harrell took a similar view, attributing Branham’s teachings in his later career to his close friends, who manipulated him and took advantage of his lack of theological training.

Weaver also attributed Branham’s eschatological teachings to the influence of a small group of his closest followers, who encouraged his desire for a unique ministry. According to Weaver, to Branham’s dismay, his followers had placed him at the “center of a Pentecostal personality cult” in the final years of his ministry.

Edward Babinski describes Branham’s followers as “odd in their beliefs, but for the most part honest hard-working citizens”, and wrote that calling them a cult “seems unfair”. While rejecting Branham’s teachings, Duyzer offered a glowing review of Branham’s followers, stating he “had never experienced friendship or love like we did there”.

Though Branham is no longer widely known outside Pentecostalism, his legacy continues today. Summarizing the contrasting views held of Branham, Kydd stated, “Some thought he was God. Some thought he was a dupe of the devil. Some thought he was an end-time messenger sent from God, and some still do.”

Followers of Branham’s teachings can be found around the world; Rev. William M. Branham claimed to have made over one million converts during his campaign meetings. In 1986, there were an estimated 300,000 followers.

In 2000, the William Branham Evangelical Association had missions on every inhabited continent with 1,600 associated churches in Latin America and growing missions across Africa. In 2018, Voice of God Recordings claimed to serve Branham-related support material to about two million people through the William Branham Evangelical Association.

Rev. William M. Branham Books

Supernatural: The Life of William BranhamHealing Thoughts: A Collection of Quotations from the Sermons of William Marrion Branham

Rev. William M. Branham FAQ (Frequently Asked Questions)

Who is Rev. William M. Branham?

Rev. William M. Branham was a God chosen Prophet who initiated the post–World War II healing revival.

How old is Rev. William M. Branham?

Rev. William M. Branham was 56 years old, at the time of his death.

How tall is Rev. William M. Branham?

Rev. William M. Branham height is not available.

Is Rev. William M. Branham married?

Yes, Rev. William M. Branham was married and he was married to

How much is Rev. William M. Branham worth?

Rev. William M. Branham had an estimated net worth of $ 20 million USD dollars at the time of his death, plus stocks.

How much does Rev. William M. Branham make?

According to our soures we have no information of what he used to earn but we will update you soon after displayed into the public.

Where does Rev. William M. Branham live?

Rev. William M. Branham lived in Jeffersonville Indiana United States.

Is Rev. William M. Branham dead or alive?

Rev. William M. Branham is dead and he died from a road accident on Christmas Eve, December 24, 1965 in Amarillo, Texas, USA. Branham’s death stunned the Pentecostal world and shocked his followers.

Where is Rev. William M. Branham now?

As for now it is belived Rev. William M. Branham crossed over Jordan to be with God.

What happened to Rev. William M. Branham?

Rev. William M. Branham died from a road accident.

Rev. William M. Branham Funeral Service