Lexical Summary
chamesh or chamishshah: Five
Original Word:חָמֵשׁ
Part of Speech:Noun
Transliteration:chamesh
Pronunciation:khaw-maysh or kham-ish-shaw
Phonetic Spelling:(khaw-maysh')
KJV: fif(-teen), fifth, five (X apiece)
NASB:five, fifth
Word Origin:[a primitive numeral]
1. five
Strong's Exhaustive Concordance
fifteen, fifth, five apiece
Masculine chamishshah {kham-ish-shaw}; a primitive numeral; five -- fif(-teen), fifth, five (X apiece).
NAS Exhaustive Concordance
Word Originof uncertain derivation
Definitionfive
NASB Translation1,005* (1), 1,335* (1), 1,365* (1), 1,775* (2), 15* (1), 15,000* (1), 185,000* (2), 245* (3), 25,000* (16), 25,100* (1), 30,500* (2), 307,500* (1), 32,500* (1), 337,500* (2), 345* (2), 35,400* (2), 4,500* (8), 40,500* (3), 41,500* (2), 435* (2), 45* (1), 45,400* (1), 45,600* (1), 45,650* (2), 46,500* (2), 5,000* (7), 5,400* (1), 500* (3), 500,000* (1), 530* (1), 60,500* (1), 603,550* (2), 65* (1), 655* (1), 675* (1), 675,000* (1), 7,500* (1), 725* (1), 745* (1), 75,000* (1), 775* (1), 8,580* (1), 845* (1), 945* (1), 95* (2), fifteen* (15), fifteenth* (17), fifth (5), five (168), forty-five* (2), ninety-five* (2), sixty-five* (3), thirty-fifth* (1), thirty-five* (4), twenty-fifth* (3), twenty-five* (22).
Brown-Driver-Briggs
,
342 and (Late Hebrewid.; id.; Aramaic , ,
,
; Phoenician ; Palmyrene , with masculine noun, ReckendZMG 1888, 408; Assyrian—amšu, —amiltu Dl§ 75; Ethiopic
Arabic
,
Sabean & Lihyânian DHMZMG xxix, 613; Epigr. Denkm. 71, 73); — (c. ) absoluteGenesis 5:6 94t. +Ezekiel 40:30 (strike outB Hi-Sm Co; Co strike out also inEzekiel 40:25;Ezekiel 40:29;Ezekiel 40:33;Ezekiel 40:36) +Ezekiel 45:3 Kt (where read with Qr); constructGenesis 5:10 67t. +Ezekiel 48:16 Kt; (c.
) absolute see LagBN 80Genesis 18:28 139t. (includingEzekiel 8:16 strike out B Co and others); constructNumbers 3:47 (twice in verse) + 26 t.; — on pluralfifty, see below; —five, in Hexateuch chiefly P; —
:
before feminine plural nounGenesis 43:34 35t.; before collective noun1 Samuel 25:18; see alsofive in cubit (s) = five cubits1 Kings 7:23;1 Chronicles 11:23; 2Chronicles 4:2; after noun (late)2 Kings 8:16 ( =in the fifth year) + 6 t. Chronicles; no noun expressed1 Kings 7:39 (twice in verse);1 Kings 7:49 (twice in verse);1 Chronicles 3:20; 2Chronicles 4:7 (twice in verse).
before masculine plural nounGenesis 47:2 18t.; after nounExodus 36:38 36t. Numbers (all P); no noun expressedGenesis 14:9 (only here with article) + 20 t.
before noun (usually defined; except , , see )Exodus 26:3,9;Exodus 36:10,16 +Ezekiel 42:16 Kt, but Qr , see below
Joshua 10:5 5t.;Judges 18:7,14,17;Numbers 18:16; also, distributive,Numbers 3:47;Joshua 13:3;Judges 3:3;1 Samuel 6:18;2 Samuel 21:8.
= ordinal,2 Kings 8:16the fifth (year)of Joram;on the fifth (day)of the monthEzekiel 1:1,2;Ezekiel 8:1;Ezekiel 33:21; (so also 15th, 25th, etc.)
combined with ,ten =fifteen:
(c. )Genesis 5:10;Genesis 7:20;Exodus 27:14,15;Exodus 38:14,15;2 Kings 14:17,23;2 Kings 20:6; 2Chronicles 15:10; 25:25;Isaiah 38:5.
(c.
), (1) after nounEsther 9:21; (2) before nounExodus 16:1 ( = ordinalfifteenth, soLeviticus 23:6 +)Hosea 3:2 +.
before noun2 Samuel 19:18 +.
, without noun = ordinalfifteenth1 Chronicles 24:14 4t. +Ezekiel 45:12 (read A Hi Co).
= 500Genesis 5:30,32 49t. +Ezekiel 42:16 Qr.
= 5000Numbers 31:32;Joshua 8:12;Judges 20:45;1 Samuel 17:5;Ezekiel 45:6;Ezekiel 48:15;1 Chronicles 29:7; 2Chronicles 35:9;Ezra 1:11;Ezra 2:69; — in 25,000, 35,000 etc. (usually without ) precedes the 20,000, 30,000, etc.
:
before larger numeral: (1) noun repeatedGenesis 5:6 4t.; (2) noun with 2nd number only,Genesis 5:17 8t. +Ezekiel 45:3 Kt; (3) noun with with 2nd numberEzekiel 40:21 2t.
after larger number: (1) noun repeatedGenesis 25:7; (2) noun following (only)Judges 14:10 + (especially in expressions of age and duration); (3) noun before both numbers, stative absolute, 2 Chronicles 3:15; stative construct 2 Chronicles 15:19.
no noun expressed, between other number, e.g.Numbers 31:37.
before larger number, noun following larger numberNumbers 1:25 22t.
follows, and (1) is followed by nounJudges 20:35 7t.; (2) noun precedes both1 Kings 7:3;Jeremiah 52:30.
precedes, no noun expressed1 Kings 5:12.
follows, no noun exprGenesis 18:28 +.
no noun expressed between other numberExodus 38:28;Ezra 2:5.
Topical Lexicon
Frequency and Range of Useחָמֵשׁ is the ordinary Hebrew word for the cardinal “five,” the ordinal “fifth,” and several derivative forms (“five-fold,” “by fives,” “armed/in ranks”). It appears about 344 times, touching narrative, law, poetry, prophecy and historical record, so that the concept of “five” weaves through virtually every thread of Old Testament revelation.
Numerical Symbolism
Five often functions as the number of God-given sufficiency and grace. Salvation accounts repeatedly feature “five” where human weakness meets divine provision:
• David “chose five smooth stones from the brook” (1 Samuel 17:40) yet needed only one, underscoring God’s empowerment beyond human preparedness.
• Joseph sent Benjamin “five sets of clothes” (Genesis 45:22), a token of favor that prefigures unmerited grace.
• Boaz told Ruth, “Handfuls of grain for her to gather” (Ruth 2:16); in the text the quantity circles the idiom of five-fold handfuls, placing grace in the sheaves.
While Scripture nowhere assigns an explicit definition of five as “grace,” the recurrent pairing of five with unexpected favor commends that theological observation.
The Pentateuch: Fivefold Foundation of Revelation
The Torah itself—Genesis through Deuteronomy—forms a deliberate five-book unit. Moses’ five-fold structure presents origins, redemption, worship, wandering and covenant renewal. This sets a template: God’s definitive word in five parts laying doctrinal bedrock, mirrored later by the five major sections of the Psalter (Psalms 1–150) and, typologically, by the five wounds of Christ that seal the new covenant.
Five Principal Offerings (Leviticus 1–5)
Leviticus opens with five distinct sacrifices: burnt, grain, peace, sin and guilt offerings. Together they trace the whole course of reconciliation—devotion, thanksgiving, fellowship, atonement and restitution. This fivefold pattern portrays the full sufficiency of Christ’s once-for-all sacrifice (Hebrews 10:14) and guides pastoral teaching on the comprehensive scope of redemption.
Fivefold Restitution and Covenant Justice
Exodus 22:1 commands, “If a man steals an ox … he must repay five oxen for an ox.” The five-for-one principle magnifies the seriousness of sin and upholds restorative justice. Joseph’s agrarian policy in Egypt likewise established “a fifth” (Genesis 41:34; 47:24) as sustainable taxation rather than confiscation, revealing God’s concern for both mercy and order in economics.
Military and Administrative Groupings of Five
Exodus 13:18 records that Israel “went up in battle formation [literally, ‘by fives’] out of Egypt.” Later, the Philistines are led by “five rulers” (Joshua 13:3;1 Samuel 6:4), and Canaanite opposition coalesces under “five kings” (Joshua 10:16–26). These strategic quintets illustrate the completeness of human opposition and the adequacy of divine deliverance. In ministry settings the text encourages structured, disciplined preparation under God’s command.
Tabernacle and Temple Measurements
“Five cubits long and five cubits wide” describe the bronze altar (Exodus 27:1). Curtains are joined “in sets of five” (Exodus 26:3); boards, sockets and pillars are arranged in multiples of five (Exodus 26–27; 36–38). Solomon’s Temple keeps the pattern: “five cubits high” latticework (1 Kings 7:15), “ten lavers, five on the right side and five on the left” (1 Kings 7:39). The repeated measurement stamps the sanctuary with the signature that worship rests on God’s gracious design, not human invention.
Episodes of Deliverance Involving Five
•Genesis 14:9—Abram rescues Lot after the defeat of “four kings against five,” portraying the patriarch’s faith triumphing amid uneven odds.
•Joshua 10—Five Amorite kings are routed, previewing the Messiah’s ultimate conquest of the rulers of this age.
•Judges 15:1—Samson’s conflict with the Philistines foreshadows Christ’s solitary victory over collective enemy power.
•1 Samuel 6:4—Five golden tumors and five golden rats offered by the Philistines represent comprehensive confession.
Poetic and Prophetic Usage
Isaiah employs fivefold language for judgment and promise: “For five acres of vineyard will yield only a bath of wine” (Isaiah 5:10) and “In that day five cities in the land of Egypt will speak the language of Canaan” (Isaiah 19:18). Amos intensifies warning: “Seek Me and live, lest I break out like fire” (Amos 5:4–6), following a chiastic scheme that includes five laments.
Typological Echoes Reaching into the New Testament
Though the Greek New Testament uses πέντε, the narrative echo is unmistakable: five loaves feeding multitudes (Matthew 14:17), five wise virgins (Matthew 25:2), and the fivefold Christian ministry gifts (Ephesians 4:11). The Hebrew precedent of חָמֵשׁ undergirds these events, linking Old and New in a seamless testimony of divine provision.
Ministry Implications
1. Teaching: The five books of Moses and five offerings furnish a ready outline for catechesis on creation, fall, redemption, sanctification and restoration.
2. Worship Planning: Tabernacle architecture urges churches to pursue ordered, God-centered design rather than pragmatic clutter.
3. Stewardship: Joseph’s “fifth” teaches proportional giving that sustains both governance and the poor.
4. Spiritual Warfare: David’s five stones prompt believers to prepare diligently while trusting God to guide the single decisive strike.
5. Pastoral Care: Exodus-style fivefold restitution models concrete repentance and restitution in cases of sin against others.
Conclusion
Across law, worship, account and prophecy, חָמֵשׁ threads the message that God’s grace is both sufficient and structured. Recognizing the biblical pattern of five deepens confidence in Scripture’s unity and equips the church to proclaim and practice the whole counsel of God.
Forms and Transliterations
בַּחֲמִשָּֽׁה־ בַּחֲמִשָּׁ֖ה בַּחֲמִשָּׁ֣ה בַּחֲמִשָּׁ֤ה בַּחֲמִשָּׁ֥ה בַּחֲמִשָּׁ֨ה בַּחֲמִשָּׁה֩ בַּחֲמִשָּׁה־ בַּחֲמֵ֥שׁ בחמש בחמשה בחמשה־ הַחֲמִשָּֽׁה׃ החמשה׃ וְחָֽמֵשׁ־ וְחָמֵ֖שׁ וְחָמֵ֛שׁ וְחָמֵ֜שׁ וְחָמֵ֣שׁ וְחָמֵ֤שׁ וְחָמֵ֥שׁ וְחָמֵ֧שׁ וְחָמֵ֨שׁ וְחָמֵשׁ֙ וַחֲמִשָּֽׁה׃ וַחֲמִשָּׁ֑ה וַחֲמִשָּׁ֖ה וַחֲמִשָּׁ֣ה וַחֲמִשָּׁ֤ה וַחֲמִשָּׁ֥ה וַחֲמִשָּׁ֧ה וַחֲמִשָּׁ֨ה וַחֲמִשָּׁה֙ וַחֲמֵ֣שׁ וַחֲמֵ֥שׁ וַחֲמֵ֨שֶׁת וַחֲמֵ֨שׁ וַחֲמֵֽשֶׁת־ וּבַחֲמִשָּׁ֨ה וּבַחֲמִשָּׁה֩ ובחמשה וחמש וחמש־ וחמשה וחמשה׃ וחמשת וחמשת־ חְמֵ֥שׁ חֲמִשָּֽׁה׃ חֲמִשָּׁ֑ה חֲמִשָּׁ֔ה חֲמִשָּׁ֕ה חֲמִשָּׁ֖ה חֲמִשָּׁ֗ה חֲמִשָּׁ֣ה חֲמִשָּׁ֤ה חֲמִשָּׁ֥ה חֲמִשָּׁ֧ה חֲמִשָּׁ֨ה חֲמִשָּׁה֙ חֲמִשָּׁה֩ חֲמִשָּׁה־ חֲמִשָּׁ֤ה חֲמֵ֖שֶׁת חֲמֵ֗שֶׁת חֲמֵ֛שֶׁת חֲמֵ֣שֶׁת חֲמֵ֣שֶׁת ׀ חֲמֵ֣שׁ חֲמֵ֤שֶׁת חֲמֵ֤שׁ חֲמֵ֥שֶׁת חֲמֵ֥שׁ חֲמֵ֧שֶׁת חֲמֵ֧שׁ חֲמֵ֨שׁ חֲמֵֽשֶׁת־ חֲמֵשֶׁת־ חֲמֵשׁ חֲמֵשׁ־ חָֽמֵשׁ־ חָמֵ֔שׁ חָמֵ֗שׁ חָמֵ֜שׁ חָמֵ֞שׁ חָמֵ֣שׁ חָמֵ֤שׁ חָמֵ֥שׁ חָמֵ֧שׁ חָמֵ֨שׁ חָמֵֽשׁ׃ חָמֵשׁ֩ חמש חמש־ חמש׃ חמשה חמשה־ חמשה׃ חמשת חמשת־ כַּחֲמֵ֤שֶׁת כַּחֲמֵ֥שֶׁת כחמשת לַחֲמִשָּׁ֤ה לַחֲמֵ֣שֶׁת לחמשה לחמשת מֵחֲמֵ֖שׁ מחמש ba·ḥă·mêš ba·ḥă·miš·šāh ba·ḥă·miš·šāh- bachaMesh bachamishShah baḥămêš baḥămiššāh baḥămiššāh- chaMesh chaMeshet chamishShah cheMesh ha·ḥă·miš·šāh ḥă·mê·šeṯ ḥă·mê·šeṯ- ḥă·mêš ḥā·mêš ḥă·mêš- ḥā·mêš- ḥă·miš·šāh ḥă·miš·šāh- hachamishShah haḥămiššāh ḥămêš ḥāmêš ḥămêš- ḥāmêš- ḥămêšeṯ ḥămêšeṯ- ḥămiššāh ḥămiššāh- ḥə·mêš ḥəmêš ka·ḥă·mê·šeṯ kachaMeshet kaḥămêšeṯ la·ḥă·mê·šeṯ la·ḥă·miš·šāh lachaMeshet lachamishShah laḥămêšeṯ laḥămiššāh mê·ḥă·mêš mechaMesh mêḥămêš ū·ḇa·ḥă·miš·šāh ūḇaḥămiššāh uvachamishShah vachaMesh vachameshet vachamishShah vechaMesh wa·ḥă·mê·šeṯ wa·ḥă·mê·šeṯ- wa·ḥă·mêš wa·ḥă·miš·šāh waḥămêš waḥămêšeṯ waḥămêšeṯ- waḥămiššāh wə·ḥā·mêš wə·ḥā·mêš- wəḥāmêš wəḥāmêš-
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