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•ALMON hidden, one of the sacerdotal cities of Benjamin (Joshua 21:18), called also Alemeth (1 Chronicles 6:60).
•ALMOND a native of Syria and Palestine. In form, blossoms, and fruit it resembles the peach tree. Its blossoms are of a very pale pink colour, and appear before its leaves. Its Hebrew name, shaked, signifying “wakeful, hastening,” is given to it on account of its putting forth its blossoms so early, generally in February, and sometimes even in January. In Ecclesiastes 12:5, it is referred to as illustrative, probably, of the haste with which old age comes. There are others, however, who still contend for the old interpretation here. “The almond tree bears its blossoms in the midst of winter, on a naked, leafless stem, and these blossoms (reddish or flesh-coloured in the beginning) seem at the time of their fall exactly like white snow-flakes. In this way the almond blossom is a very fitting symbol of old age, with its silvery hair and its wintry, dry, barren, unfruitful condition.” In Jeremiah 1:11 “I see a rod of an almond tree [shaked]...for I will hasten [shaked] my word to perform it” the word is used as an emblem of promptitude. Jacob desired his sons (Genesis 43:11) to take with them into Egypt of the best fruits of the land, almonds, etc., as a present to Joseph, probably because this tree was not a native of Egypt. Aaron’s rod yielded almonds (Numbers 17:8; Hebrews 9:4). Moses was directed to make certain parts of the candlestick for the ark of carved work “like unto almonds” (Exodus 25:33, 34). The Hebrew word luz, translated “hazel” in the Authorized Version (Genesis 30:37), is rendered in the Revised Version “almond.” It is probable that luz denotes the wild almond, while shaked denotes the cultivated variety.
•ALMS Not found in the Old Testament, but repeatedly in the New. The Mosaic legislation (Leviticus 25:35; Deuteronomy 15:7) tended to promote a spirit of charity, and to prevent the occurrence of destitution among the people. Such passages as these, Psalm 41:1; 112:9; Proverbs
14:31; Isaiah 10:2; Amos 2:7; Jeremiah 5:28; Ezekiel 22:29, would also naturally foster the same benevolent spirit.
In the time of our Lord begging was common (Mark 10:46; Acts 3:2). The Pharisees were very ostentatious in their almsgivings (Matthew 6:2). The spirit by which the Christian ought to be actuated in this duty is set forth in 1 John 3:17. A regard to the state of the poor and needy is enjoined as a Christian duty (Luke 3:11; 6:30; Matthew 6:1; Acts 9:36; 10:2, 4), a duty which was not neglected by the early Christians (Luke 14:13; Acts 20:35; Galatians 2:10; Romans 15:25-27; 1 Corinthians 16:1-4). They cared not only for the poor among themselves, but contributed also to the necessities of those at a distance (Acts 11:29; 24:17; 2 Corinthians 9:12). Our Lord and his attendants showed an example also in this (John 13:29).
In modern times the “poor-laws” have introduced an element which modifies considerably the form in which we may discharge this Christian duty.