Money

MONEY

Was anciently weighed, and did not at first exist in the form of coins. The most ancient commerce was conducted by barter, or exchanging one sort of merchandise for another. One man gave what he could spare to another, who gave him in return part of his superabundance. Afterwards, the more precious metals were used in traffic, as a value more generally known and stated, and the amount agreed upon was paid over by weight, Gen 23:16 43:21 Exo 30:24 . Lastly they gave this metal, a certain weight, and a certain degree of alloy, to fix its value, and to save buyers and sellers the trouble of weighing and examining the coins. The first regular coinage among the Jews is supposed to have been in the time of Simon Maccabaeus, less than a century and a half before Christ. The coins were the shekel, and a half, a third, and a quarter of a shekel. The Jewish coins bore an almond rod and a vase of manna, but no image of any man was allowed. Compare Mat 22:16-22 . Many Greek and Roman coins circulated in Judea in New Testament times. See MITE, PENNY, SHEKEL.Volney says, “The practice of weighing money is general in Syria, Egypt, and all Turkey. No piece, however effaced, is refused there: the merchant draws out his scales and weighs it, as in the days of Abraham, when he purchased his sepulchre. In considerable payments, an agent of exchange is sent for, who counts paras by thousands, rejects pieces of false money, and weighs all the sequins, either separately or together.” This may serve to illustrate the phrase, “current money with the merchant,” Gen 23:16 ; and the references to “divers weights” -a large one to weigh the money received, and a small one for that paid out; and to “wicked balances,” Deu 25:13 1Sa 8:5 Mic 6:11 . Our Savior alludes to a class of “exchangers,” who appear to have taken money on deposit, and so used it that the owner might afterwards receive his own with interest, Mat 25:27 . There were also money brokers who had stands in the outer court of the temple, probably to exchange foreign for Jewish coins; and to accommodate those who wished to pay the yearly half-shekel tax, Exo 30:15, or to present an offering. They were expelled by the Lord of the temple, not only for obtruding a secular business within the house of prayer, but also for pursuing it dishonestly, Mar 11:15-17 .In 1Ti 6:10, Paul speaks of the “love of money” as a root of all evils; censuring not money itself, but the love of it-a prevailing form of human selfishness and covetousness. This passion, to which so many crimes are chargeable, may infest the heart of a poor man as well as that of the rich; for the one may have as much of “the love of money” as the other.

Fuente: American Tract Society Bible Dictionary

Money

See Wealth.

Fuente: Dictionary of the Apostolic Church

Money

(Heb. , ke’seph, silver, as often rendered, Chald. , kesaph’, Gr. , silver, or a piece of silver, as often rendered; also , coin, i.q. , lit. a standard of valuation; , brass, as sometimes rendered: and , lit. whatever is used in exchange). In the present article we shall confine our attention to the consideration of the subject in general, leaving the discussion of particular coins for the special head of NUMINSATICS SEE NUMINSATICS .

The value of the coins is a relative thing, depending, with respect to the several pieces and kinds of metal, in part upon the ascertained weight (i.e., intrinsic value, for which SEE METROLOGY ), and in part upon the interchange of the mintage of various ages and countries prevalent in Palestine (i.e., current value; SEE COIN ); but, in point of fact. still more upon the depreciation of the precious metals as a standard of value in comparison with purchasable articles, arising from the fluctuating balance of supply and demand (i.e., mercantile value). In the. following discussion we give a general view of this extensive subject, referring to other articles for subsidiary points.

I

. Non-metallic Currency. Different commodities have been used as money in the primitive state of society in all countries. Those nations which subsist by the chase, such as the ancient Russians and the greater part of the North American Indians, use the skins of the animals killed in hunting as money (Storch. Traite d’Economie Politique, tome 1). In a pastoral state of society cattle are chiefly used as money.. Thus, according to Homer, the armor of Diomede cost nine oxen, and that of Glaucus one hundred (Iliad, 6:235). The etymology of the Latin word pecunia, signifying money, and of all its derivatives, affords sufficient evidence that cattle (pecus) were the first money of the Romans. They were also used as money by the Germans, whose laws fix the amount of penalties for particular offences to be paid in cattle (Storch, 1.c.). In agricultural countries corn would be used in remote ages as money, and even at the present day it is not unusual to stipulate for corn rents and wages. Various commodities have been and are still used in different countries. Smith mentions salt as the common money of Abyssinia (Wealth of Nations, 1:4). A species of cyprsea, called the cowry, gathered on the shores of the Maldive Islands, and of which 6400 constitute a rupee, is used in making small payments throughout India, and is the, only money of certain districts in Africa. Dried fish forms the money of Iceland and Newfoundland; sugar of some of the West India Islands; and among the first settlers in America corn and tobacco were used as money (Holmes’s American Annals). Smith mentions that at the time of the publication of the Wealth of Nations there was a village in Scotland where it was customary for a workman to carry nails as money to the baker’s shop or the alehouse (1:4).

II. Bullion as a Circulating Medium.

1. A long period of time must have intervened between the first introduction of the precious metals into commerce and their becoming generally used as money. The peculiar qualities which so eminently fit them for this purpose would only be gradually discovered. They would probably be first introduced in their gross and unpurified state. A sheep, an ox, a certain quantity of corn, or any other article, would afterwards be bartered or exchanged for pieces of gold or silver in bars or ingots, in the same way as they would formerly have been exchanged for iron, copper, cloth, or anything else. The merchants would soon begin to estimate their proper value, and, in effecting exchanges, would first agree upon the quality of the metal to be given, and then the quantity which its possessor had become bound to pay would be ascertained by weight. This. according to Aristotle and Pliny, was the manner in which the precious metals were originally exchanged in Greece and Italy. The same practice is still observed in different countries. In many parts of China and Abyssinia the value of gold and silver is always ascertained by weight (Goguet, De l’Origine des Loix, etc.). Iron was the first money of the Lacedeomnians, and copper of the Romans. SEE METAL.

In the many excavations which have been made in Egypt, Assyria, and Babylonia, no specimen of coined money has yet been discovered. Egyptian money was composed of rings of gold and silver; and in Assyria and Babylonia only clay tablets commemorating grants of money specified by weight have been found in considerable numbers; while in Phoenicia no pieces of an antiquity earlier than the Persian rule have yet come to light (Rawlinson, Herod. 1:684). Nor, indeed, is coined money found in the time of Homer, but traffic was pursued either by simple barter (Iliad, 7:472; 23:702; Odyss. 1:430); or by means of masses of unwrought metal, like lumps of iron (Iliad, 23:826; Odyss. 1:184); or by quantities of gold and silver, especially of gold (Iliad, 9:122, 279; 19:247; 23:269; Odyss. 4:129; 8:393; 9:202, etc.), which latter metal, called by Homer , seems to be the only one measured by weight. Before the introduction of coined money into Greece by Pheidon, king of Argos, there was a currency of , spits or skewers, six of which were considered a handful (). Colonel Leake thinks that they were small pyramidal pieces of silver (Num. Chronicles 17:203; Num. Hellen. page 1, appendix), but’ it seems more probable that they were nails of iron or copper, capable of being used as spits in the Homeric fashion. This is likely, from the fact that six of them made a handful, and that they were therefore of a considerable size (Rawlinson, Herod. App. 1:688). SEE WEIGHTS.

It is well known that ancient nations which were without a coinage weighed the precious metals, a practice represented on the Egyptian monuments, on which gold and silver are shown to have been kept in the form of rings (see cut under the art. BALANCES SEE BALANCES ). The gold rings found in the Celtic countries have been held to have had the same use. It has indeed been argued that this could not have been the case with the latter since they show no monetary system; yet it is evident from their weights that they all contain complete multiples or parts of a unit, so that we may fairly suppose that the Celts, before they used coins, had, like the ancient Egyptians, the practice of keeping money in rings, which they weighed when it was necessary to pay a fixed amount. We have no certain record of the use of ring-money or other uncoined money in antiquity excepting among the Egyptians. With them the practice mounts up to a remote age, and was probably as constant, and perhaps as regulated with respect to the weight of the rings, as a coinage. It can scarcely be doubted that the highly civilized rivals of the Egyptians the Assyrians and Babylonians adopted, if they did not originate, this custom, clay tablets having been found specifying grants of money by weight (Rawlinson, Herod. 1:684); and there is therefore every probability that obtained also in Palestine, although seemingly unknown in Greece in the time before coinage was there introduced. There is no trace in Egypt, however, of any different size in the rings represented, so that there is no reason for supposing that this further step was taken towards the invention of coinage.

2. The first notice in the Bible, after the flood, of uncoined money as a representative of property and medium of exchange, is when Abraham came up out of Egypt very rich in cattle, in silver, and in gold (Gen 13:2; Gen 24:35). In the further history of Abraham we read that Abimelech gave the patriarch a thousand [pieces] of silver, apparently to purchase veils for Sarah and her attendants; but the passage is extremely difficult (Gen 20:16). The Sept. understood shekels to be intended ( , 1.c. also Gen 20:14), and there can be no doubt that they were right, though the rendering is accidentally an unfortunate one, their equivalent being the name of a coin. We next find money used in commerce. In the purchase of the cave of Machpelah it is said, And Abraham weighed () to Ephron the silver which he had named in the audience of the sons of Heth, four hundred shekels of silver current with the merchant ( ; Sept. , Gen 23:16). Here a currency is clearly indicated like that which the monuments of Egypt show to have been there used in a very remote age; for the weighing proves that this currency, like the Egyptian, .did not bear the stamp of authority, and was therefore weighed when employed in commerce. A similar purchase is recorded of Jacob, who bought a parcel of a field at Shalem for a hundred kesitahs (Gen 23:18-19). The occurrence of a name different from shekel, and, unlike it, not distinctly applied in any other passage to a weight, favors the idea of coined money. But what is the kesitab ()?

The old interpreters supposed it to mean a lamb, and it has been imagined to have been a coin bearing the figure of a lamb. There is no known etymological ground for this meaning, the lost root, if we compare the Arabic kasat, he or it divided equally, being perhaps connected with the idea of division. Yet the sanction of the Sept., and the use of weights having the forms of lions, bulls, and geese, by the Egyptians, Assyrians, and probably Persians, must make us hesitate before we abandon a rendering so singularly confirmed by the relation of the Latin pecunia and pecus. Throughout the history of Joseph we find evidence of the constant use of money in preference to barter. This is clearly shown in the case of the famine, when it is related that all the money of Egypt and Canaan was paid for corn, and that then the Egyptians had recourse to barter (Gen 47:13-26). It would thence appear that money was not very plentiful. In the narrative of the visits of Joseph’s brethren to Egypt, we find that they purchased corn with money, which was, as in Abraham’s time, weighed silver, for it is spoken of by them as having been restored to their sacks in its [full] weight (Gen 43:21). At the time of the exodus money seems to have been still weighed, for the ransom ordered in the law is stated to be half a shekel for each man half a shekel after the shekel of the sanctuary, [of] twenty gerahs the shekel (Exo 30:13). Here the shekel is evidently a weight, and of a special system of which the standard examples were probably kept by the priests. Throughout the law money is spoken of as in ordinary use; but only silver money, gold being mentioned as valuable, but not clearly as used in the same manner. This distinction appears at the time of the conquest of Canaan. When Jericho was taken, Achan embezzled from the spoils 200 shekels of silver, and a wedge (Heb. tongue) of gold ( ) of 50 shekels’ weight (Jos 7:21).

Throughout the period before the return from Babylon this distinction seems to obtain: whenever anything of the character of money is mentioned the usual metal is silver, and gold generally occurs as the material of ornaments and costly works. Thus silver, as a medium of commerce, may be met with among the nations of the Philistines (Gen 20:16; Jdg 16:5; Jdg 16:18; Jdg 17:2 sq.), the, Midianites (Gen 37:28), and the Syrians (2Ki 5:5; 2Ki 5:23). By the laws of Moses, the value of laborers and cattle (Lev 27:3 sq.; Num 3:45 sq.), houses and fields (Lev 27:14 sq.), provisions (Deu 2:6; Deu 2:28; Deu 14:26), and all fines for offences (Exodus 21, 22), were determined by an estimate in money. The contributions to the Temple (Exo 30:13; Exo 38:26), the sacrifice of animals (Lev 5:15), the redemption of the first-born (Num 3:45 sq.; Num 18:15 sq.), the payment to the seer (1Sa 9:7 sq.) in all these cases the payment is always represented as silver. It seems probable from many passages in the Bible that a system of jewel currency or ring- money was also adopted as a medium of exchange. The case of Rebekah, to whom the servant of Abraham gave a golden ear-ring of half a shekel weight, and two bracelets for her hands of ten shekels’ weight of gold (Gen 24:22), proves that the ancients made their jewels of a specific weight, so as to know the value of the ornaments in employing them as money. That the Egyptians kept their bullion in jewels seems evident from the plate given by Sir Gardner Wilkinson, copied from the catacombs, where they are represented as weighing rings of silver and gold; and is further corroborated by the fact of the Israelites having, at their exodus from Egypt, borrowed jewels of silver and jewels of gold, and spoiled the Egyptians (Exo 12:35-36).

According to the ancient drawings, the Egyptian ring-money was composed of perfect rings. So, too, it would appear that the money used by the children of Jacob, when they went to purchase corn in Egypt, was also an annular currency (Gen 42:35). Their money is described as bundles of money (Sept. ), and when returned to them, was found to be of [full] weight (Gen 43:21).

The account of the sale of Joseph by his brethren affords another instance of the employment of jewel ornaments as a medium of exchange (Gen 37:28); and that the Midianites carried the whole of their bullion wealth in the form of rings and jewels seems more than probable from the account in Numbers of the spoiling of the Midianites We have therefore brought an oblation for the Lord what every man hath gotten (Heb. found), of jewels of gold, chains, and bracelets, rings, ear-rings, and tablets, to make an atonement for our souls before the Lord. And Moses and Eleazar the priest took the gold of them, even all wrought jewels (Gen 31:50-51). The friends of Job, when visiting him at the end of the time of his trial, each gave him a piece of money () and an ear- ring of gold ( ; Sept. ), thus suggesting the employment of a ring-currency. (For this question, see W. B. Dickinson in the Num. Chron. volumes 6 to 16 pasaim). A passage in Isaiah has indeed been supposed to show the use of gold coins in that prophet’s time: speaking of the makers of idols, he says, They lavish gold out of the’ bag, and weigh silver in the balance (Gen 46:6).

The mention of a bag is, however, a very insufficient reason for the supposition that the gold was coined money. Rings of gold may have been used for money in Palestine as early as this time, since they had long previously been so used in Egypt; but the passage probably refers to the people of Babylon, who may have had uncoined money in both metals like the Egyptians. Supposing that the above-quoted passages relative to a gold medium of exchange be not admitted, there is a passage recording a purchase made in gold in the time of David. The threshing-floor of Ornan was bought by David for 600 shekels of gold by weight (1Ch 21:25). Yet even this is rendered doubtful by the parallel passage mentioning the price paid as 50 shekels of silver (2Sa 24:24).

It seems then apparent, from the several authorities given above, that from the earliest time silver was used by the Hebrews as a medium of commerce, and that a fixed weight was assigned to single pieces, so as to make them suitable for the various articles presented in trade. Unless we suppose this to be the case, many of the above-quoted passages (especially Gen 23:16; comp. 2Ki 12:4 sq.) would be difficult to understand rightly. In this latter passage it is said that the priest Jehoiada took a chest and bored a hole in the lid of it, and set it beside the altar, and the priests that kept the door put in all the money that was brought into the house of the Lord. These passages not only presuppose pieces of metal of a definite weight, but also that they had been recognised as such, either in an unwrought form or from certain characters inscribed upon them. The system of weighing (though the Bible makes mention of a balance and weight of money in many places-Gen 23:16; Exo 22:17; 2Sa 18:12; 1Ki 20:39; Jer 32:9-10) is not likely to have been applied to every individual piece. In the large total of 603,550 half-shekels (Exo 38:26), accumulated by the contribution of each Israelite, each individual half-shekel could hardly have been weighed out, nor is it probable that the scales were continually employed for all the small silver pieces which men carried about with them. For instance, that there were divisions of the standard of calculation is evident from the passage in Exo 30:13, where the half-shekel is to be paid as the atonement money, and the rich shall not give more, and the poor shall not give less (Exo 30:15). The fourth part of the shekel must also have been an actual piece, for it was all the silver that the servant of Saul had at hand to pay the seer (1Sa 9:8-9).

If a quantity of pieces of various weights were carried about by men in a purse or bag, as was the custom (2Ki 5:23; 2Ki 12:10; Gen 42:35), without having their weight marked in some manner upon them, what endless trouble there must have been in buying or selling, in paying or receiving. From these facts we may safely assume that the Israelites had already, before the exile, known silver pieces of a definite weight, and used them in trade. By this is not meant coins, for these are pieces of metal struck under an authority. A curious passage is that in Ezekiel (Eze 16:36), which has been supposed to speak of brass money. The Hebrew text has , which has been rendered by the Vulg. quia effusum est aes tuum, and by the A.V. because thy filthiness was poured out. As brass was the latest metal introduced for money into Greece, it seems very unlikely that we should have brass money current at this period in Palestine: it has, however, been supposed that there was an independent copper. coinage in farther Asia before the introduction of silver money by the Seleucidae and the Greek kings of Bactriana. The terms (Psa 68:30) and (1Sa 2:36) are merely expressive of any small denomination of money. SEE SILVER.

III. Coined Money.

1. The Antiquity of Coinage. There are two generally received opinions as to who were the inventors of the coining of money. One is that Phidon, king of Argos, coined both gold and silver. money at Egina at the same time that he introduced a system of weights and measures (Ephor. ap. Strabo,. 8:376; Pollux, 9:83; AElian, Var. Hist. 12:10; Marm. Par.). The date of Phidon, according to the Parian marble, is B.C. 895, but Grote places him between 770 and 730, while Clinton, Bockh, and Miller place him between 783 and 744 (Grote, Hist. of Greece, 4:419, note). The other statement is that the Lydians were the first nation to introduce the use of gold and silver coin (Herod. 1:94). This latter assertion was also made, according to Pollux (9:6, 83), by Xenophalies of Colophon, and is repeated by Eustathius (ap. Dionys. Perieg. 5:840). The early coins of Egina and Lydia have a device on one side only, the reverse being an incuse square (quadratum incusunm). On the obverse of the AEginetan coins is a tortoise, and on those of the Lydian the head of a lion. The reverse, however, of the AEginetan coins soon shows the incuse square divided into four parts by raised lines, the fourth quarter being again divided by a diagonal bar, thus forming four compartments. Apart, however, from the history relative to these respective coinages, which decidedly is in favor of a Lydian origin (Rawlinson, Herod. 1:683; Grotefend, Num. Chronicles 1:235) against the opinion of the late colonel Leake (Num. Hell. App.), the Lydian coins seem to be ruder than those of AEgina, and it is probable that while the idea of impress may be assigned to Lydia, the perfecting of the silver and adding a reverse type, thereby completing the art of coinage, may be given to AEgina (W.B. Dickinson, Num. Chronicles 2:128).

It may be remarked that Herodotus does not speak of the coins of Lydia when a kingdom, which coins have for their type the heads of a lion and bull facing, and which in all probability belong to Craesus, but of the electrum staters of Asia Minor. If we conclude that coinage commenced in European and Asiatic Greece about the same time, the next question is whether we can approximately determine the date. This is extremely difficult, since there are no coins of a known period before the time of the expedition of Xerxes. The pieces of that age are of so archaic a style that it is hard, at first sight, to believe that there was any length of time between them and the rudest, and therefore earliest, of the coins of AEgina or the Asiatic coast. It must, however, be recollected that in some conditions the growth or change of art is extremely slow, and that this was the case in the early period of Greek art seems evident from the results of the excavations on what we may believe to be the oldest sites in Greece. The lower limit obtained from the evidence of the coins of known date may perhaps be conjectured to be two, or at most three, centuries before their time; the- higher limit is as vaguely determined by the negative evidence of the Homeric writings, of which we cannot guess the age, excepting as being before the first Olympiad. On the whole, it seems reasonable to carry up Greek coinage to the 8th century B.C. Purely Asiatic coinage cannot be taken up to so early a date. The more archaic Persian coins seem to be of the time of Darius Hystaspis, or possibly of Cyrus, and certainly not much older. and there is no Asiatic money, unless of Greek cities, that can be reasonably assigned to an earlier period. Croesus and Cyrus probably originated this branch of the coinage, or else Darius Hystaspis followed the example of the Lydian king. Coined money may therefore have been known in Palestine as early as the fall of Samaria, but only through commerce with the Greeks, and we cannot suppose that it was then current there. The earliest coined money current in Palestine is supposed to be the Daric (see below).

2. The principal Monetary Systems of Antiquity. This subject has already been ably treated by Mr. R. S. Poole (Encyclopcedia Britannica, s.v. Numismatics), and in the present article it will be sufficient for our purpose to mention briefly the different talents (q.v.).

(1.) The Attic talent was that employed in most Greek cities before the time of Alexander, who adopted it, and from that time it became almost universal in Greek coinage. Its drachm weighed about 67.5 grains Troy, and its tetradrachm 270 grains. In practice it rarely reached this standard in coins after the Punic War; at Alexander’s time its tetradrachm weighed about 264 grains.

(2.) The AEginetan talent, which was used at as early a period as the Attic, was employed in Greece and in the islands. Its drachm had an average maximum weight of about 96 grains, and its didrachm about 192 grains. When abolished under Alexander, this weight had fallen to about 180 grains for the didrachm.

(3.) The Alexandrian or Ptolemaic talent, which may also be called the Earlier Phoenician, and also Macedonian, as it was used in the earlier coinage of the cities of Macedon, and by the Macedonian kings before Alexander the Great, was restored during the sway of the Ptolemies into the talent of Egypt. In the former case its drachm weighed about 112 grains, and its so-called tetradrachm about 224, but they gradually fell to much lower weights. In the latter case the. drachm weighs about 50 grains, and the tetradrachm about 220.

(4.) The later Phoenician or Carthaginian talent was in use among the Persians and Phoenicians. It was also employed in Africa by the Carthaginians. Its drachm (or hemidrachm) weighed, according to Mr. Burgon (Thomas, Sale Cat. Page 57), about 59 grains, and its tetradrachm (or didrachm) about 236.

(5.) The Euboic talent in Greek money had a didrachm of 129 grains; but its system of division, though coming very near the Attic, was evidently different. The weight of its didrachm was identical with that of the Daric, showing the Persian origin of the system. The order of origin may be thus tabulated:

Macedonian, 224 didrachms. AEginetan, 196 Attic-Solonian, 135 Enboic, 129. Later Phoenician, 236.

Respecting the Roman coinage, we may here state that the origin of the weights of its gold and silver money was undoubtedly Greek, and that the denarius, the chief coin of the latter metal, was under the early emperors equivalent to the Attic drachm, then greatly depreciated. The first Roman coinage took place, according to Pliny (Hist. Nat. 33:3), in the reign of Servius Tullius, about 550 years before Christ; but it was not until Alexander of Macedon had subdued the Persian monarchy, and Julius Caesar had consolidated the Roman empire, that the image of a living ruler was permitted to be stamped upon the coins. Previous to that period heroes and deities alone gave currency to the money of imperial Rome. In the British Museum there is a specimen of the original Roman as, the surface of which is nearly the size of a brick, with the figure of a bull impressed upon it.

3. Coined Money mentioned in the Bible. The earliest mention of coined money in the Bible refers to the Persian coinage. In Ezra (Ezr 2:69) and Nehemiah (Nehemiah 8:70) the word occurs, and in Ezra (Ezr 8:27) and 1 Chronicles (1Ch 29:7) the word

, both rendered in the Sept. by , and in the Vulg. by solidus and drachma. Many opinions have been put forward concerning the derivation of the words adarkon and darkemon; but a new suggestion has recently been made, which, though ingenious, will not, we think, meet with much support. Dr. Levy (Jild. Miinzen, page 19, note) thinks that the root-word is , to stretch, tread, step forward, from the forward pacing of one foot, which a man does in bending the bow. and that from this word was formed a noun, , or with the Aleph prefixed , archer, which is the type upon these coins, especially as the ancients called the old Persian coins . That the more extended form could have been formed from the simple is very possible, as the Mem could easily have been inserted. All, however, agree that by these terms the Persian coin Daric is meant. This coin was a gold piece current in Palestine under Cyrus and Artaxerxes Longimanus. The ordinary Daric is not of uncommon occurrence; but Levy (l.c.) has given a representation of a double piece, thereby making the ordinarily received Daric a half-Daric. Of the double piece, he says, only three are known. In this he is mistaken, as Mr. Borrell, the coin-dealer, has a record of not less than eight specimens (F.W. Madden, Hist. of Jewish Coinage, etc., page 272, note 4). Besides these gold pieces, a silver coin also circulated in the Persian kingdom, named the siglos. SEE DARIC.

Mention is probably made of this coin in the Bible in those passages which treat of the Persian times (Neh 5:15; comp. 10:32). Of these pieces twenty went to one gold Daric (Mommsen, Geschichte des Romi. Aiiunzwesens, pages 13 and 855), which would give a ratio of gold to silver of one to thirteen (Herod. 3:95). These coins also have an archer on the obverse. As long, then, as the Jews lived under Persian domination, they made use of Persian coins. and had no struck coins of their own. In these coins also were probably paid the tributes (Herod. 3:89).

On the overthrow of the Persian monarchy in B.C. 333, by Alexander the Great, Palestine came under the dominion of the Greeks. During the lifetime of Alexander the country was governed by a vice-regent, and the high-priest was permitted to remain in power. Jaddua was at this time high- priest, and in high favor with Alexander (Josephus, Ant. 11:8, 5). At this period only Greek coins were struck in many cities of Palestine. The coinage consisted of gold, silver, and copper. The usual gold coins were staters, called by Pollux . The silver coins mostly in circulation were tetradrachms and drachms. There are two specimens of the tetradrachms struck at Scythopolis (the ancient Bethshan), preserved in the Gotha and Paris collections. There are also tetradrachms with the initials IOII struck at Joppa, which, being a town of considerable importance, no doubt supplied Jerusalem with money. Some of the coins bear the monograms of two cities sometimes at a great distance from each other, showing evidently some commercial intercourse between them. For instance, Sycamina (Hepha) and Scythopolis (Bethshan), Ascalon and Philadelphia (Rabbath Ammon) (Muller, Numnismatiue d’Alexandre le Grand, 1464, pl. 20x).

Shortly after the death of Alexander the Great, in B.C. 324, Palestine fell into the hands of Ptolemy I Soter, the son of Lagus, from whom Antigonus wrested it for a short time, until, in B.C. 301, after the battle of Ipsus, it came again into his hands, and afterwards was under the government of the Ptolemies for nearly one hundred years.

The same system of coinage was continued under the Seleueidae and Lagide, and we find the same and other mints in Palestine. The history, from that time to B.C. 139, will be found under ANTIOCHUS SEE ANTIOCHUS , SEE MACCABEES, and other names, and would be out of place in an article which more especially treats only of money.

The next distinct allusion to coined money is in the Apocrypha, where it is narrated in the first book of Maccabees that Antiochus VII granted to Simon the Maccabee permission to coin money with his own stamp, as well as other privileges ( . 15:6). This was in the fourth year of Simon’s pontificate, B.C. 140. It must be noted that Demetrius II had in the first year of Simon, B.C. 143, made a most important decree granting freedom to the Jewish people, which gave occasion to the dating of their contracts and covenants In the first year of Simon, the great high-priest, the leader, and chief of the Jews (13:34-42), a form which Josephus gives differently In the first year of Simon, benefactor of the Jews, and ethnarch (Ant. 13:6). This passage has raised many opinions concerning the Jewish coinage, and among the most conspicuous is that of M. de Saulcy, whose classification of Jewish coins has been generally received and adopted. It has been fully treated upon by Mr. J. Evans in the Numismatic Chronicle (20:8 sq.). SEE NUMISMATICS. The Jews, being the worshippers of the one only true God, idolatry was strictly forbidden in their law; and therefore their shekel never bore a head, but was impressed simply with the almond rod and the pot of manna. Later shekels of copper bore likewise other devices. SEE SHEKEL.

4. Money in the New Testament. The coins mentioned by the evangelists, and first those of silver, are the following: the stater is spoken of in the account of the miracle of the tribute money. The receivers of didrachmns demanded the tribute, but Peter found in the fish a stater, which he paid for our Lord and himself (Mat 17:24-27). This stater was therefore a tetradrachm, and it is very noteworthy that at this period almost the only Greek imperial silver coin in the East was a tetradrachm, the didrachm being probably unknown, or very little coined.

The didrachnm is mentioned as a money of account in the passage above cited, as the equivalent of the Hebrew shekel.

The denarius, or Roman penny, as well as the Greek drachm, then of about the same weight, is spoken of as a current coin. There can be little doubt that the latter is merely employed as another name for the former. In the famous passages respecting the tribute to Caesar, the Roman denarius of the time is correctly described (Mat 22:15-21; .Luk 20:19-25). It bears the head of Tiberius, who has the title Caesar in the accompanying inscription, most later emperors having, after their accession, the title Augustus: here again therefore we have an evidence of the date of the Gospels. SEE DENARIUS; SEE DRACHM. copper coins the farthing and its half, the mite, are spoken of, and these probably formed the chief native currency. SEE FARTHING; SEE MITE.

From the time of Julius Caesar, who first struck a living portrait on his coins, the Roman coins run in a continued succession of so-called Caesars, their queens and crown-princes, from about B.C. 48 down to Romulus Augustulus, emperor of the West, who was dethroned by Odoacer about A.D. 475 (Quarterly Review, 72:358). SEE COIN.

Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature

Money

Of uncoined money the first notice we have is in the history of Abraham (Gen. 13:2; 20:16; 24:35). Next, this word is used in connection with the purchase of the cave of Machpelah (23:16), and again in connection with Jacob’s purchase of a field at Shalem (Gen. 33:18, 19) for “an hundred pieces of money”=an hundred Hebrew kesitahs (q.v.), i.e., probably pieces of money, as is supposed, bearing the figure of a lamb.

The history of Joseph affords evidence of the constant use of money, silver of a fixed weight. This appears also in all the subsequent history of the Jewish people, in all their internal as well as foreign transactions. There were in common use in trade silver pieces of a definite weight, shekels, half-shekels, and quarter-shekels. But these were not properly coins, which are pieces of metal authoritatively issued, and bearing a stamp.

Of the use of coined money we have no early notice among the Hebrews. The first mentioned is of Persian coinage, the daric (Ezra 2:69; Neh. 7:70) and the ‘adarkon (Ezra 8:27). The daric (q.v.) was a gold piece current in Palestine in the time of Cyrus. As long as the Jews, after the Exile, lived under Persian rule, they used Persian coins. These gave place to Greek coins when Palestine came under the dominion of the Greeks (B.C. 331), the coins consisting of gold, silver, and copper pieces. The usual gold pieces were staters (q.v.), and the silver coins tetradrachms and drachms.

In the year B.C. 140, Antiochus VII. gave permission to Simon the Maccabee to coin Jewish money. Shekels (q.v.) were then coined bearing the figure of the almond rod and the pot of manna.

Fuente: Easton’s Bible Dictionary

Money

No coined money is mentioned in the Bible before Ezra’a time , when other evidence also exists of its having been current in Palestine. (See EZRA.) The first notice of coinage, occurring exactly when it ought, if the books professing to precede Ezra’s really do so, confirms the accepted earliness of their dates. Money was originally weighed; in the form of rings, as represented on Egyptian monuments. So the Celtic gold rings all contain exact multiples or parts of a unit; probably a currency introduced by Phoenician traders. We know of Greek coinage as far back as the eighth century B.C. Asiatic is probably not older than Cyrus and Croesus who are said to have originated it. It was known probably in Samaria through commerce with Greece. Pheidon first coined silver in the isle Aegina in the eighth or ninth century before Christ, some time between Jehoshaphat’s and Hezekiah’s reigns. Lydia disputes with Greece priority of coinage. It is not mentioned as a currency in Judea before the return from Babylon.

“Shekel” previously meant a weight, not a coinage. The “thousand pieces of silver” which Abimelech gave Abraham (Gen 20:16) were of this kind; so the 400 shekels “weighed” by Abraham to Ephron (Gen 23:3; Gen 23:9; Gen 23:16), “current (money) with the merchant”; implying that the silver was in some conventional shapes, with a rude sign to mark its weight. The “weighing” however implies that this currency did not bear the stamp of authority, and so needed weighing for barter. Jacob paid 100 kesitahs for a field at Shalem (Gen 23:18-19 margin); Chald. and Septuagint “lambs,” namely, lamb shaped or lamb stamped pieces of silver, as pecunia, from pecus; but the Arabic root implies equal division, or scales; Umbreit, “weighed out” (compare with Gen 23:15-16), possibly each equal to four shekels; it is probably a ring-shaped ingot or a bar of silver of a definite weight; Bochart from qasat, “pure” (Job 42:11).

Joseph’s brethren received their money “in full weight” (Gen 43:21). Silver money alone was used, the standard shekel weight being kept in the sanctuary under charge of the priests, from whence arose the phrase “the shekel of the sanctuary” (Exo 30:18). The wedge or tongue of gold that Achan took was not money probably, as the 200 shekels of silver were, but an article of value used for costly ornamentation. In Isa 46:6, however, gold seems to mean uncoined money, “they lavish gold out of the purse (‘bag’), and weigh silver in the balance.” The Attic talent was the standard one under Alexander, and subsequently down to Roman times; the drachma however becoming depreciated from 67.5 or 65.5 grains under Alexandra to 55 under the early Ceasars; the Roman coinage, gold and silver, in weights was conformed to the Greek, and the denarius the chief silver coin was equivalent to the then depreciated Attic drachma.

Antiochus VII granted Simon the Maccabee permission to coin money with his own stamp, the first recorded coining of Jewish money (1Ma 15:6; 140 B.C.); inscribed “shekel of Israel”; a vase, possibly the pot of manna, and the Hebrew letter ‘Aleph ( ) above it (i.e. the first year of Jewish independence, namely, under the Maccabees); the reverse has “Jerusalem the holy,” and a branch with three flowers, possibly Aaron’s rod that budded or the pomegranate. In copper, on one side a palmtree with the name “Simon”; the reverse, a vine leaf, with the legend “for the freedom of Jerusalem.” Shekel (from shaaqal “to weigh”) was the Jewish stater (“standard”), 2 shillings, 6 pence. (See SHEKEL.) It corresponds to the tetradrachma or didrachma of the earlier Phoenician talent under the Persian rule. The shekel was of the same weight as the didrachmon, (the translation of “shekel” in Septuagint), and was the same as the Egyptian unit of weight.

The Alexandrian Jews adopted for “shekel” the term didrachma, the coin corresponding to it in weight. But as two drachmas each (1 shilling, 3 pence) was the ransom “tribute” (as the Greek didrachma in Matthew is translated in KJV) to the temple, so the “stater” or shekel found in the fish would be four drachmas (Exo 30:12-13; Mat 17:24-27). Four Attic drachmas equaled two Alexandrian drachmas. The minute accuracy of the evangelist confirms the genuineness; for at this time the only Greek imperial silver coin in the East was a tetra-drachma, i.e. four drachmas, the di-drachma being unknown or rarely coined. Darics (“drams”), a Persian coin, were the standard gold currency in Ezra’s time (Ezr 2:69; Ezr 8:27; Neh 7:70-72). Ezra the author of Chronicles uses the same name (1Ch 29:7). The daric in the British Museum has the king of Persia with bow and javelin, kneeling; the reverse is an irregular incuse square.

Copper coins of Herod are extant in abundance, as the “farthing” of the New Testament, a piece of brass or copper (chalkous), with “king Herod” and an anchor; the reverse, two cornua copiae “horns of plenty,” within which is a caduceus, Mercury’s wand. The Palestinian currency was mainly of copper, from whence Mark (Mar 6:8) uses “copper” or brass for “money” (margin, compare Mat 10:9). The Roman denarius or “penny” in weight and value in New Testament is equivalent to the Greek drachma (Mat 22:19; Luk 15:8, Greek text). The accuracy of the first three Gospels, and their date soon after the ascension, appear from their making Caesar’s head be on the denarius. So, the penny coin extant of Tiberius has the title “Caesar,” whereas most later emperors have the title Augustus. The most interesting extant coin is that struck by Pontius Pilate: on the obverse an augur’s wand with “Tiberius Caesar” round; on the reverse the date in a wreath.

Tiberius’ passion for augury and astrology suggested the augur’s lithus. A Lydian coin extant mentions the Asiarchs, “chief of Asia” (Act 19:31). A coin of Ephesus mentions its “town clerk”; also another its temple and statue of Diana. A coin of Domitian records rich Laodicea’s restoration by its citizens after an earthquake which also destroyed Colessae and Hierapolis, which accounts for their omission in the addresses in Revelation. Coins exist of the time of Judea’s revolt from Rome, inscribed with “the liberty of Zion,” a vine stalk, leaf, and tendril. The famous Roman coin (see p. 405), struck after Titus took Jerusalem, has the legend Judaea Capta, with a female” sitting on the ground desolate” (fulfilling Isa 3:26) under a palm tree. Also a Greek coin has Titus’ head, and the legend “the emperor Titus Caesar”; reverse, Victory writing on a shield, before her a palm. The Attic talent (the one current in New Testament period) had 100 drachmas, the drachma being = 7 3/4d.; the mina was 3 British pounds, 4 shillings, 7 pence, and the talent 193 British pounds, 15 shillings.

The talent was not a coin but a sum. The Hebrew talent = 3,000 shekels, or 375 British pounds (about the weight of the Aegina talent), for 603,550 persons paid 100 talents and 1,775 shekels of silver, i.e., as each paid a half shekel, 301,775 whole shekels; so that 100 talents contained 300,000 shekels. The gold talent was 100 manehs or minae, and the gold muneh was 100 shekels of gold; the gold talent weighed 1,290,000 grains, a computation agreeing with the shekels extant. The talent of copper had probably 1,500 copper shekels, copper being to silver as 1 to 72. The quadrans (Mar 12:42; Luk 12:59; Luk 21:2) or kodrantes (Greek), “farthing,” was a fourth of an obolus, which was a sixth of a drachma. (See HAND.) The assarion, a diminutive of an “as,” less than our penny, is loosely translated “farthing” in Mat 10:29; Luk 12:6. The lepton, “mite,” was a seventh of an obolus (Mar 12:42). The 30 pieces of silver paid to Judas for betraying Jesus were tetradrachmas or shekels, the sum paid for a slave accidentally killed (Zec 11:12; Zec 11:18; Mat 26:15; Exo 21:32).

Fuente: Fausset’s Bible Dictionary

MONEY

The Bible recognizes the possession and use of money as a legitimate part of life in human society. (Concerning the kinds of money in use in Bible times see COINS.) But the benefits that money brings are temporary, and those who become over-concerned with increasing their wealth eventually bring trouble upon themselves (Mat 6:19-23; 1Ti 6:9-10; see WEALTH).

Poverty is not desirable either, and people should use their money to help those who are in need (Deu 15:7-10; Jam 2:15-16; see POOR). Christians have a responsibility to give their money generously, both as an offering to God and as a service to his work in the world (2Co 9:6-13; see GIVING).

Fuente: Bridgeway Bible Dictionary

Money

MONEY.We propose to treat first of money in general as referred to in the Gospels, and afterwards of the definite sums or coins which are there named.

I. Money in General.In the Authorized Version six Greek words are rendered money, tribute money, or piece of money. In two cases this is a mistranslation, and is rectified by the Revised Version NT 1881, OT 1885 . The words are as follows: 1. (Mat 25:18; Mat 25:27; Mat 28:12; Mat 28:15, Mar 14:11, Luk 9:3; Luk 19:15; Luk 19:23; Luk 22:5). (In three of the above passages it occurs in the plural without the sense being altered; thus, cf. Mat 25:18 with 25:27). This word originally means silver, hence silver money (also translation pieces of silver, Mat 27:3; Mat 27:5-6; Mat 27:9; see below, under Stater); finally, as silver was the chief medium of exchange in the ancient world, money in general (cf. Fr. argent). 2. (Mar 6:8; Mar 12:41). This word originally means brass, hence coins of brass (or copper), and, as copper money circulated largely among the common people, money in general. 3. (Joh 2:15) comes from a verb meaning to cut, and means originally change or small coins. It is appropriately used in this passage for the stock-in-trade of the money-changers, a part of whose business it was to supply change for larger sums. 4. (Mat 22:19) comes from a verb meaning to acknowledge as customary or lawful. It means, accordingly, money in the sense of lawful coin. The , or tribute money, was the currency in which the Roman tribute had to be paid, that is, the denarius. 5. (Mat 17:24 Authorized Version tribute money, Revised Version NT 1881, OT 1885 the half-shekel). As is rightly indicated by the Revised Version NT 1881, OT 1885 , this word is the name of a definite sum of money which was levied for the maintenance of the Temple (see below, under Didrachm). 6. (Mat 17:27 Authorized Version piece of money, Revised Version NT 1881, OT 1885 shekel). Here, too, the Authorized Version is at fault, the word meaning a definite coin (see below, under Stater).

To the above words used for money in general (though under slightly different aspects) may be added the comprehensive description of money in Mat 10:9 in terms of the three metals used as speciegold, silver, and brass (or copper). This verse may be taken as evidence that gold as well as silver and copper coins circulated in Palestine in the time of our Lord, although no gold coin is mentioned in the Gospels. The current gold coin was doubtless the Roman aureus, frequently referred to in the Mishna as a golden denarius. In silver there was more variety. The Roman denarius was, of course, largely, in evidence, and was probably the silver coin in most common use. But there were also coins of larger size, bearing Greek names. When Pompey made Syria a Roman province (b.c. 65), he found in circulation tetradrachms of two different kinds. There were those issued chiefly from Antioch by the Seleucid kings on the Attic standard, weighing 262 grains troy. There were also those issued by the semi-autonomous cities of Phnicia on the Phnician standard of 224 grains to the tetradrachm. Tetradrachms of both standards were recognized by Pompey as equivalent to four denarii (Mommsen, Gesch. des Rm. Mnzwesens, 36, 715). Both would still be lawful coin in the time of our Lord, though, as Mommsen surmises (ib. 72), the heavier royal tetradrachms would tend to be driven out of circulation by the lighter Phnician coins, which, besides, as corresponding exactly to the Hebrew shekel, were in special demand in Palestine for religious purposes (see below, under Didrachm). The supply of silver from the mints at Tyre and Sidon, which continued to issue tetradrachms and didrachms under the Emperors,* [Note: According to most numismatologists; e.g., Head (Hist. Num 675) says: From b.c. 126 down to the reign of Vespasian, we possess a plentiful series of Tyrian tetradrachms and didrachms. On the other hand, Mommsen (op. cit. 36) holds that from the time of Pompey the Phnician cities lost the power of issuing silver money, and points out that the extant Phnician tetradrachms never bear the names of Emperors or any other indication of Roman sway.] was reinforced from the time of Augustus onwards by the tetradrachms coined in large numbers at Antioch for circulation in the province of Syria. These ranged in weight from 220 to 236 grains, and were no doubt reckoned for ordinary purposes as equal to four denarii, although, in accordance with the regular practice of the Romans of giving a preference to their own silver, they were tariffed for purposes of taxation as only equal to three denarii.

A vexed question, which cannot be held to be yet decided, is whether prior to the time of the first Jewish revolt any silver coins had been produced in Palestine itself. Until lately it has been usual for numismatologists to assign to Simon Meccabaeus certain silver shekels and half-shekels struck on the Phnician standard, and bearing the inscription in Hebrew, Jerusalem the Holy (Madden, Coins of the Jews, 6571; Head, Hist. Num. 681, 682). Strong historical reasons, however, have been brought by Schrer (HJP [Note: JP History of the Jewish People.] i. ii. 379383) and others for dating these coins rather in the time of the revolt under Nero; and the opinion seems to he making headway that at the time of our Lord, and previously, the Jews were dependent for their silver money upon foreign sources. (For an able statement of the case, see Kennedy in Hasting’s Dictionary of the Bible , vol. iii. s.v. Money, 5).

On the other hand, the supply of copper money must have been almost, if not quite, exclusively of native production. There were the copper coins of the Hasmonaean princes, those of the various Herods, and those which had been struck since a.d. 6 by successive procurators of Judaea. Unlike the foreign silver money, they have, in deference to Jewish feeling, no Imperial effigy or the likeness of any living thing; even those of the procurators have only the name of the reigning Emperor, and innocent ears of corn, palm-trees, lilies, and the like. As to their denomination we have no sure evidence. Schrer holds that the Romans imposed their monetary standard more rigorously in Palestine than elsewhere, and that even the Herodian coins followed the Roman system (HJP [Note: JP History of the Jewish People.] ii. i. 38). Other writers consider it to be more probable that the copper coinage of Palestine followed the subdivisions of the drachm common in Greek-speaking countries. The extant coins contain no indication of value, nor can any safe inference be drawn from their weight, seeing that, where a silver standard prevails, the copper coinage must always be very much of the nature of token money. (See, further, under Assarion, Kodrantes, and Lepton, below).

Before proceeding to speak in detail of the coins named in the Gospels, it will be well to give in tabular form the main elements of the two systems, the Greek and the Roman, which obtained concurrently in Palestine at the time of our Lord. For convenience of reference the average value in sterling money is put opposite the larger sums.

Greek system.

1 Talent (240)=60 Minas.

1 Mina (4)=100 Drachms

1 Drachm (9d.)=6 Obols.

1 Obol=8 Chalki.

(To this system belong also the stater of four, and the didrachm of two, drachms and the lepton, whose relation to the chalkus is uncertain. See below, under Lepton).

Roman system.

1 Aureus (1)=25 Denarii.

1 Denarius (9d)=16 Asses.

1 As.=4 Quadrantes.

The point of connexion between the two systems is found in the identification of the Roman denarius with the Attic drachm. This identification was rendered easy by the fact that at the time when Rome began her career of conquest in the East the drachm of the Attic standard had fallen to a weight which only slightly exceeded that of the denarius; but there can be little doubt that it was made deliberately by the Romans as a matter of policy. Alexander the Great had made the Attic drachm the unit of his Imperial coinage, which he imposed upon all the lands he had conquered; and in adopting the Alexandrine drachm as equal to their own denarius, the Romans wished to indicate that they served themselves heirs to his kingdom in the East (Mommsen, op. cit. 691). In imperial times the identification was so completely established that Hellenistic writers regularly refer to the denarius as the Attic drachm. This identification enables us to assign values to those coins which follow the Greek system. The weight of the gold aureus is known, and its value admits of easy calculation (see Hasting’s Dictionary of the Bible iii. 427), and the other values, as given above, follow at once. This method of ascertaining the value of the silver coins of the Gospels does justice to the fact that, in the Roman Empire then, as in Britain now, the value of silver coins was legally defined in terms of the gold standard.

II. Definite sums of money and coins mentioned in the gospels.These may most conveniently be treated of under three heads: money of account, silver coins, and copper coins.

(i.) Money of account.Two sums of money, to which no actual coin corresponded, receive a special name in the Gospels. These are the talent and the mina.

1. Talent (, Mat 18:24; Mat 25:15-16; Mat 25:20; Mat 25:22; Mat 25:24-25; Mat 25:28) is originally the name of the highest weight in the various systems of antiquity, hence the sum of money represented by that weight in gold or silver. The talent of the Gospels, which is, of course, a talent of silver, might conceivably be the Phnician talent, but is far more probably to be identified with the talent on the reduced Attic scale which bad been formally recognized by the Romans (see above). It contained 6000 Attic drachms or denarii, and was thus worth 240 aurei or 240.

The talent is mentioned twice by our Lord. In the parable of the Unmerciful Servant (Mat 18:23-35) the one servant owes the king 10,000 talents, or nearly two-and-a-half millions of our moneyan enormous sum, of which the 100 denarii (= 4) owed him by his fellow-servant represents but an insignificant fraction (1/6000). It may be remarked that the juxtaposition in this parable of the talent and the denarius is a confirmation of the view that it is the Attic talent that is meant). In the parable of the Talents (Mat 25:14-30) the master intrusts his capital of eight talents or 1920 to his three servants in sums of 1200, 480, and 240 respectively. It will be seen that even he who received but one talent had yet quite a respectable capital to trade with, so that the excuse which is sometimes made by commentators on his behalf, viz. that he was discouraged by the smallness of the sum committed to him, is as little valid as that which he offered for himself. The real reason for his conduct was, of course, just his slothfulness.

2. Mina (, Luk 19:13; Luk 19:16; Luk 19:18; Luk 19:20; Luk 19:24-25 Authorized Version and Revised Version NT 1881, OT 1885 pound) is the sixtieth part of the talent. Like the latter, it is to be calculated on the Roman-Attic scale. It contains 100 denarii, and is thus equal to 4.

The only mention of this sum in the Gospels is in the parable of the Pounds (Luk 19:12-27), where a nobleman, going to a far country to get a kingdom, gives one mina to each of his ten servants, bidding them trade with it till his return. The smallness of the sum in such a connexion is remarkable, especially when compared with the companion parable of the Talents. The explanation (as far as the story is concerned) seems to be that the master is not in this case a trader making provision for the suitable employment of his capital in his absence, but one who, having in prospect the acquisition of a kingdom, desires to test capacity of his servants for high office in that kingdom. Ingenuity and diligence would be more thoroughly tested in multiplying a small sum than a large one.

(ii.) Silver coins.Of these there are mentioned by name, the denarius, the drachm, the didrachm, and the stater. The piece of money of the Authorized Version in Mat 17:27 is the stater, the pieces of silver in Luk 15:8 are drachms, while the pieces of silver in Mat 26:15 are probably staters, and are discussed under that heading.

1. Denarius (, Authorized Version and Revised Version NT 1881, OT 1885 penny; American Revisers, more happily, shilling).This is the most frequently mentioned coin in the Gospels (Mat 18:28; Mat 20:2; Mat 20:9-10; Mat 20:13; Mat 22:19, Mar 6:37; Mar 12:15; Mar 14:5, Luk 7:41; Luk 10:35; Luk 20:24, Joh 6:7; Joh 12:5). It is the name of the most important Roman coin, which circulated throughout the Empire, and in terms of which all public accounts were made up. It received its name from being originally the equivalent of ten copper asses, but front b.c. 217 onwards it was equivalent to sixteen asses, and weighed 1/84; of the Roman pound, or 60 grains troy. Under Nero (c. [Note: circa, about.] a.d. 60) it was reduced to 1/96; of the pound, or 52 grains. At the time of our Lord its value was fixed at 1/23; of the aureus, which may be taken under the early emperors as equal on the average to our sovereign; thus the denarius was worth 96 pence, or roughly 9d.

We find the denarius used in the Gospels for the reckoning of even fairly large sums. Thus in the parable of the Unmerciful Servant (Mat 18:28, see above under Talent) a sum of 100 denarii is mentioned, while in the parable of the Two Debtors (Luk 7:41) the two debts are stated at 500 and 50 denarii respectively (20 and 2). In Mar 6:37 = Joh 6:7 the disciples estimate that it would seed bread to the value of at least 200 denarii (8) to provide for the five thousand. (There is no probability in the suggestion that this figure was named as the amount of money then in the bag. It is intended to indicate a sum far beyond the means of the little company). In Mar 14:5 = Joh 12:5 the vase of ointment with which Mary anointed our Lord is valued at 300 denarii (12). The exceeding costliness of this loving tribute is realized when we remember that the sum named represents at least the annual income of a labourer of those days. This appears from the parable of the Labourers in the Vineyard (Mat 20:1-15), where a denarius is evidently looked upon as liberal pay for a days work; for we may be quite sure that the employer who dealt so generously with the labourers engaged late in the day had struck no niggardly bargain with those hired in the morning. (A passage which may be quoted in confirmation is To 5:14, where the disguised angel is promised by Tobit a drachm a dayat that time a little less than a denariusfor acting as companion to his son. It is true that this was to be exclusive of his necessary expenses; but, on the other hand, the position was one of trust, and would naturally be more highly remunerated than field labour). In the parable of the Good Samaritan (Luk 10:30-37) two denarii are given to the innkeeper as a reasonable payment in advance for the keep of the wounded traveller for a day or two, to he supplemented if necessary on the return of the Samaritan. (This is the most natural way to explain the reference; see Jlicher, Gleichnisreden, ii. 591. On the other hand, Ramsay in Hasting’s Dictionary of the Bible , Ext. Vol. 394, holds that the two denarii were simply payment for the one night that the two had spent in the inn).

Of special interest is the reference to the denarius in Mat 22:19 = Mar 12:15 = Luk 20:24 in connexion with the Pharisees question as to the lawfulness of paying tribute to Caesar. The denarius was the money of the tribute (Mat 22:19), all Imperial taxes being payable in terms of it in accordance with a rescript of Germanicus (c. [Note: circa, about.] a.d. 18). It bore upon it the name and title of the reigning Emperor, along with the effigy either of himself or of some member of the Imperial familythe image and superscription to which our Lord alluded. It was issued by the Imperial authority, even the Roman Senate having only the right to mint copper coins, and could thus must appropriately be spoken of as that which is Caesars.

2. Drachm (, Luk 15:8-9 Authorized Version and Revised Version NT 1881, OT 1885 piece of silver).This is the name of the unit of the Greek system of silver coinage, and, as such, might be applied to a great variety of coins front different mints and of different standards. In the Gospels it occurs only in the parable of the Lost Coin, where, of course, it must be understood of some coin current in Palestine. Few coins of this denomination were issued from the Phnician cities or from Antioch, and the city of Caesarea in Cappadocia had only recently begun to coin drachms on the Phnician standard (of 55 grains) for use in the provinces of Syria and Cappadocia (Mommsen, op. cit. 734, 897; Head, op. cit. 634). Thus, while it is not impossible that the coins in question may have been drachms of the Phnician standard, they are with greater probability to be identified with the Attic drachms* [Note: It may not be out of place to remind the reader that the word Attic in this connexion implies only a remote association with the coinage of Athens. In his Notes on the Parables, Trench assumes that this drachm was Athenian, stamped with an owl, a tortoise, or a head of Minerva, and reluctantly surrenders the resemblance to the human soul, originally stamped with the image and superscription of the great King, which earlier expositors had delighted to trace. A sound method of parable exposition will indeed dispense with this fanciful suggestion, but not for Trenchs reasons (see Bruce, Parabolic Teaching, 279).] of the Hellenistic writers, that is, with Roman denarii. In any case, the value for ordinary purposes was the sameabout 9d. of our money. The ten pieces of silver possessed by the woman thus amounted to eight shillings.

3. Didrachm (, Mat 17:24 Authorized Version tribute money, Revised Version NT 1881, OT 1885 half-shekel).As the name implies, this is a coin of the value of two drachms. in the passage quoted refers to the tax of half a shekel (Exo 30:13) levied each year in the month of Adar from all Jews above the age of twenty for the maintenance of the Temple. The only coins then current in Palestine which answered exactly to the shekel of the sanctuaryleaving out of account the shekels commonly but probably erroneously assigned to Simon Maccabaeus (see above)were those which had for long been coined in the Phnician cities; and the Temple tax, along with other sacred dues, was paid in this currency.

The well-established correspondence of the didrachm to the half-shekel has been obscured for some writers by the fact that the LXX Septuagint regularly translate by . From the narrative in Mt. it is evident that the tax was a voluntary one, although the Mishna declares that the goods of those who had not paid it by the 25th Adar might be distrained (Edersheim, Life and Times, ii. 112). After the destruction of Jerusalem, Vespasian made compulsory a poll-tax of the same amount to defray the cost of rebuilding the temple of Jupiter Capitolinus.

4. Stater (, Mat 17:27 Authorized Version piece of money, Revised Version NT 1881, OT 1885 shekel).The word is derived from the verb in the sense of to weigh. It hence means, in the first place, a standard weight, and then derivatively a standard coin. In Athens it was at first applied to the didrachm, which was looked upon as the standard coin of the monetary system, but afterwards to the tetradrachm or piece of four drachms. It is evidently so used in the passage before us, for the stater to be found in the fishs mouth was to pay the Temple tax of a didrachm for two persons, our Lord and Peter. The tetradrachm of the Phnician standard corresponded to the Hebrew shekel, and is no doubt the coin here indicated. Josephus refers in one passage (BJ ii. xxi. 2) to the Tyrian coin which is of the value of four Attic drachms, and in another (Ant. iii. viii. 2) he gives the value of the Hebrew shekel as four Attic drachms. The stater would thus be worth 4s. 2d. of our money.

In Mat 26:15 Cod. D [Note: Deuteronomist.] reads ; and though this reading is rejected by critical editors, it probably embodies a correct paraphrase of the (Authorized Version and Revised Version NT 1881, OT 1885 pieces of silver) of the Textus Receptus . That is, the thirty pieces of silver paid to the traitor as the price of blood were staters of the Phnician standard. This appears from a comparison of the passages in Mt. where they are spoken of with Zec 11:12-13, in which shekels are plainly intended. It has been pointed out (O. Holtzmann, NT Zeitgesch. 110) that just as in Zec 11:12 the word does not occur but is suggested by the word , so also the word is latent in the verb in Mat 26:15. Reckoning the stater at 4 denarii, the sum paid to Judas amounted to 4, 16s. Thirty shekels of silver was the price that had to be paid (Exo 21:32) as blood-money for a male or female slave; and this coincidence has frequently been used as a striking illustration of the truth expressed in Php 2:7 that our Lord took upon Himself the form of a servant.

(iii.) Copper coins.There are three copper coins mentioned in the Gospels: the assarion, the kodrantes, and the lepton. The last is translation mite in the Authorized and Revised Versions , while the two others are called, without distinction, by the name farthing.

1. Assarion ( Mat 10:29, Luk 12:6, Authorized Version and Revised Version NT 1881, OT 1885 farthing, Amer. Revised Version NT 1881, OT 1885 penny).The name is derived from the Latin assarius, a variant of as. It may either be the name given in Greek-speaking countries to the Roman as, or else the name of some local copper coin which in some way corresponded to it. Both views have been taken, by different scholars, of the significance of the word in the above passages. On the one hand, Schrer (HJP [Note: JP History of the Jewish People.] ii. i. 39) and others hold that it is the Roman as that is here mentioned, in value the sixteenth part of the denarius. In support of this view, it may be urged that copper coins were issued, by authority of the Senate, from the Imperial mint at Antioch for circulation in the province of Syria, that these coins bear Latin inscriptions, and that of the two sizes in which they are found one has been identified (e.g. by Mommsen, op. cit. 718, and Madden, op. cit. 301) with the sestertius or quarter-denarius, and the other with the as. Moreover, the Vulgate not only renders back into as in the passage in Mt., but in the corresponding passage in Lk. has dipondio, thus identifying the two farthings which are named as the price of two sparrows with the Roman dupondius or piece of two asses. Schrer points out, besides, that the name (issar, evidently the Heb. form of ) occurs frequently in the Mishna, and is sometimes expressly called or Italian assarion. If this view is correct, the assarion of the Gospels will represent 6d.roughly a halfpennyin English money, or exactly 5 German pfennigs. On the other hand, this simple solution of the problem is challenged, and chiefly on account of those very references in the Mishna to which Schrer appeals. The qualification of certain assaria as Italianwhich is also found in Greek on certain Cretan coins of the time of Claudius (Head, 384) and in a quotation from the Rescript of Germanicus in the Palmyra tariffseems to imply that there were other coins of the same name, but of different value. And, as a matter of fact, the Mishna speaks of the dnar or denarius as containing 24 issrm, which cannot therefore be Roman asses of 16 to the denarius. If this distinction existed already in the time of our Lord, it is to be presumed that He used the word in the more popular sense.* [Note: Kennedy in Hastings DB, s.v. Money, 8, draws an interesting and instructive distinction between the tariff and the current value of the local copper money. Just as the tetradrachmon of Antioch was tariffed as only equal to three denarii for purposes of taxation, so he supposes that the local assarion (1/24 of the drachm) was rated as equivalent to half of the Italian assarion or as. But this does not affect the calculation made above, for of course the purchase of sparrows would be one of those ordinary purposes for which the coin would retain its current value.] In this case the price of the two sparrows (Mat 10:29) would be 4d., or rather less than a halfpennyalmost exactly 4 centimes.

2. Kodrantes (, Mat 5:26, Mar 12:42, Authorized Version , Revised Version NT 1881, OT 1885 , and Amer. Revised Version NT 1881, OT 1885 farthing).There can be no question as to the identity of the coin that is intended in these two passages. It is the quadrans or quarter-as, the smallest coin in the Roman system, equal in value to 3/5 of a farthing, or a little more than the pfennig. It may, however, reasonably be doubted whether any coin known by this name was in circulation in Palestine in the time of our Lord. The word does not occur in the Mishna, and it has not been found in any of the inscriptions in Greek-speaking provinces (see ExpT [Note: xpT Expository Times.] x. [1899] 232, 336. where Sir W. M. Ramsay takes Prof. Blass roundly to task for assuming that the name was familiar in the East, and that the provincial cities coined copper money with Roman designations). Nor are the allusions in the Gospels conclusive. Mk.s explanatory note ( , ) is obviously intended for non-Palestinian (possibly Roman) readers. As for the use of the word in Mt., the fact that the parallel passage in Lk. has instead of , suggests that it may have been inserted by the First Evangelist as the name of the smallest coin in the Roman system in place of the lepton, the smallest coin in the Palestinian system. It is, however, open to us to suppose that there was a local coin which for some purposes was identified with the quadrans, though rarely so named. A coin of Agrippa ii. has been found bearing the name (Madden, 146). In the ordinary Greek system the chalkus is equal to 1/48;, of the drachm; but if we suppose that for purposes of taxation local copper was only accepted subject to a discount of 25 per cent., the chalkus would be tariffed as equal to the quadrans, which is 1/64; of the denarius. (Cf. note to last paragraph, and see the already quoted art. by Prof. Kennedy, who works out in detail the relations of the tariff and current values of the various coins).

3. Lepton (, Mar 12:42, Luk 12:59; Luk 21:2, Authorized Version and Revised Version NT 1881, OT 1885 mite).This name is originally an adjective meaning thin or small. It hence denotes a very small coin, but is otherwise indeterminate. In the Oriental provinces of the Roman Empire, says Babelon (Monnaies Grecques et Romaines, i. i. 466), the word regularly denoted local copper money as distinguished from coppers of the Roman mint. At different times and in various places it was used of coins of very different value. As used in the Gospels, however, there is no ambiguity. It is agreed on all hands that it denotes the smallest coin current among the Jews, known to the Mishna as the (prth), of which we are expressly told that it was an eighth of the Roman as (see reff. in Lightfoot, ii. 453, and Schrer, ii. i. 40),a statement which exactly agrees with that of Mk. about the value of the lepton. If, therefore, time quadrans is to be identified with the chalkus, the lepton is a coin of half the value.

Nevertheless, the statement of Mk. ( , ), has given much trouble to numismatologists, who, to quote the words of one of them, have serious difficulty in finding among the small coins of Judaea separate denominations for chalkous and lepton (G. F. Hill in EBi [Note: Bi Encyclopaedia Biblica.] , s.v. Penny). Accordingly, many attempts have been made to identify the lepton with the chalkus-quadrans. Thus Madden, following Cavedoni, cuts the knot by supposing Mk. to have meant the , to apply to the and not to the (Coins of the Jews, 304), and appeals for corroboration to the correspondence of the kodrantes to the lepton in Mat 5:26 = Luk 12:59. Hill, on the other hand, following up the suggestion of Prof. Kennedy referred to in the preceding paragraphs, contends that the difference between the lepton and the chalkus-guadrans was only a matter of accounting. The difficulty, as stated by Mr. Hill, depends upon the assumption that the chalkus-quadrans was a current Palestinian coin. This, however, has not been proved. Agrippas chalkus need not have been considered as equal to a quadrans.* [Note: Babelon (606) identifies the quadrans with the and the ; with the lepton of the Gospels.] As stated by Mr. Madden, it is impossible to get over the fact that at this period the quadrans of the Empire, which still retained the name of , had the same weight as the lepton of the time of the Seleucidae (Coins of the Jews, 304). The difficulty depends, further, upon an inference from weight,an inference which, in the case of coins which were little more than tokens, is unusually precarious. In any case, the arguments advanced would need to be much stronger in order to upset the positive statement of St. Mark.

The value, then, as men reckon values, of the widows gift was little more than a farthing. But the fact that it consisted of two tiny coins,a fact which we constantly obscure by talking, in our careless way, of the widows mite,is full of significance. She might have kept back one. [Note: Quorum unum vidua retinere potuerat (Bengel).] But of her penury she cast in all that she had; and so of her, too, as of another woman who from her larger resources made an equally lavish gift, it is true that, wherever the gospel is preached throughout the whole world (Mat 26:13), this that she did is told as a memorial of her.

Literature.Maddens Coins of the Jews (vol. ii. of Numismata Orientalia) contains an exhaustive account of all the extant Jewish coins, and an appendix (289310) on the money of the NT. The subject is treated briefly, but clearly, in Schrer, HJP [Note: JP History of the Jewish People.] ii. i. 3840, and O. Holtzmann, NT Zeitgesch. 110116. Mommsens Gesch. des Rm. Mnzwesens is a mine of information on all that concerns the money of the Empire. Articles on Money in the various Bible Dictionaries can be read with advantage, esp. the admirably comprehensive and lucid art. by Prof. Kennedy in Hasting’s Dictionary of the Bible .

Norman Fraser.

Fuente: A Dictionary Of Christ And The Gospels

Money

MONEY

1. Antiquity of a metallic currency: weights and values.That the precious metals, gold and silver, and to a less extent copper, were the ordinary media of exchange in Palestine from a time long prior to the appearance there of the Hebrews, is now amply attested by evidence from Egypt and Babylonia, and even from the soil of Palestine itself. The predominance of silver as the metal currency for everyday transactions is further shown by the constant use in Hebrew literature of the word for silver (keseph) in the sense of money.

As there can be no question of the existence of coined money in Palestine until the Persian period, the first step in the study of the money of OT is to master the system of weights adopted for the weighing of the precious metals. Money might indeed be told or counted, but the accuracy of the tale had to be tested by means of the balance; or rather, as we see from such passages as 2Ki 12:10-11 (RV [Note: Revised Version.] ), money was told by being weighed. Now, all the weight-systems of Western Asia, and even of Europe, had their origin in Babylonia (for details see Weights and Measures). There, as required by the sexagesimal system of reckoning, the ancient unit of weight, the manu (Heb. maneh as in Eze 45:12elsewhere in EV [Note: English Version.] pound) or mina, which weighed 7580 grains on the light, and 15,160 on the heavy standard, was divided into 60 shekels, while 60 minas went to the higher denomination, the talent. It will thus be seen that the light Babylonian trade shekel weighed, neglecting fractions, 126 grains troy, and the heavy shekel 252. The former, it will be useful to remember, was but three grains heavier than a British gold sovereign.

As this weight-system spread westwards with the march of Babylonian civilization and commerce, it came into conflict with the decimal system of calculation, and a compromise was effected, which resulted in the mina being reduced to 50 shekels, while the talent remained at 60 minas, although reduced in weight to 3000 shekels. That the Hebrew talent by which the precious metals were weighed contained 3000, not 3600, shekels may be seen by a simple calculation from the data of Exo 38:25 ff., Further, the heavy Babylonian shekel of 252 grains remained in use among the Hebrews for the weighing of gold until NT times. For this we have the express testimony of Josephus, who tells us (Ant. XIV. vii. 1) that the Hebrew gold mina was equal to 21/2 Roman pounds. On the basis of 5053 grains to the libra or pound, this gives a shekel of 2522/3 grains, the exact weight of the heavy Babylonian shekel of the common or trade standard.

For the weighing of silver, on the other hand, this shekel was discarded for practical reasons. Throughout the East in ancient times the ratio of gold to silver was 131/3:1, which means that a shekel of gold could buy 131/3 times the same weight of silver.

The latest explanation of this invariable ratio, it may be added in passing, is that advocated by Winckler and his followers. On this, the so-called astral mythology theory of the origin of Babylonian culture, gold, the yellow metal, was specially associated with the sun, while the paler silver was the special moon-metal. Accordingly it was natural to fix the ratio between them as that which existed between the year and the month, viz. 360: 27 or 40: 3.

In ordinary commerce, however, this ratio between the two chief media of exchange was extremely inconvenient, and to obviate this inconvenience, the weight of the shekel for weighing silver was altered so that a gold shekel might be exchanged for a whole number of silver shekels. This alteration was effected in two ways. On the one band, along the Babylonian trade-routes into Asia Minor the light Babylonian shekel of 126 grains was raised to 168 grains, so that 10 such shekels of silver now represented a single gold shekel, since 126 131/3 = 168 10. On the other hand, the great commercial cities of Phnicia introduced a silver shekel of 224 grains, 15 of which were equivalent to one heavy Babylonian gold shekel of 252 grains, since 252 131/3 = 224 15. This 224-grain shekel is accordingly known as the Phnician standard. It was on this standard that the sacred dues of the Hebrews were calculated (see 3); on it also the famous silver shekels and half-shekels were struck at a later period ( 5).

With regard, now, to the intrinsic value of the above gold and silver shekels, all calculations must start from the mint price of gold, which in Great Britain is 3, 17s. 101/2d. per ounce of 480 grains. This gives 2, 1s. as the value of the Hebrew gold shekel of 252 grs., and since the latter was the equivalent of 15 heavy Phnician shekels, 2s. 9d. represents the value as bullion of the Hebrew silver shekel. Of course the purchasing power of both in Bible times, which is the real test of the value of money, was many times greater than their equivalents in sterling money at the present day.

The results as to weights and values above set forth may be presented in tabular form as follows:

Denomination.Weight.Intrinsic Value.

Gold

Shekel2522/3 grs. troy.210

Mina = 50 shekels12,630 grs. troy.102100

Talent = 3000758,000 grs. troy.615000

(circa 108 lbs. avoir.)

Silver

Shekel224 grs. troy.029

Mina11,225 grs. troy.6168

(circa 1 lb. 10 oz. avoir.)

Talent673,500 grs. troy.41000

(circa 96 lbs. avoir.)

Since the effective weight of the extant shekels is somewhat under the theoretical weight above given, the intrinsic value of any number of shekels of silver may be found with sufficient accuracy by equating the shekel roughly with our half-crown (2s. 6d.).

Although we have literary and numismatic evidence for the gold and silver shekels of these tables only, it may now be regarded as certain that other standards were in use in Palestine in historic times for weighing the precious metals. The best attested is that which the present writer, in his article Weights and Measures in Hastings DB [Note: Dictionary of the Bible.] lv. 904 f., termed the Syrian 320-grain unit, a shekel which is the of a heavy Babylonian mina of 16,000 grains. That the light shekel of this standard, represented by the now familiar weights of 160 grains or thereby, inscribed netseph, was used for weighing silver or gold or both is evident from the small denominations which have been recovered, such as the quarter netseph of 40 grs., known as the Chaplin weight (see op. cit. and PEFSt [Note: Quarterly Statement of the same.] , 1903, p. 197, 1904, p. 209 ff., and later years).

2. Money in the pre-exilic period.Throughout the whole of this period, as has already been emphasized, in every transaction involving the payment of sums of considerable value, the money was reckoned by weight. Accordingly, when Abraham bought the field and cave of Machpelah he weighed to Ephron the silver four hundred shekels of silver, current money with the merchant (Gen 23:15). In view of what has just been said regarding the variety of standards in use in Palestine in early times, it would be unwise, in the present state of our knowledge, to pronounce as to the value of the price paid in this transaction. On the Phnician standard it would be approximately 55 sterling; on the netseph standard, which stands to the Phnician in the ratio of 5:7, it would be under 40. Similarly, the price which David paid for the threshing-floor of Araunah the Jebusite, 50 shekels of silver (2Sa 24:24), will vary from 5 to 7 according to the standard adopted. On the other hand, where gold is concerned, as in the case of the 30 talents which Sennacherib appointed unto Hezekiah (2Ki 18:14), we may with some confidence assume the gold standard common to Palestine and Assyria. In this case Hezekiahs tribute will represent the respectable sum of 184, 500.

A noteworthy feature of the entries of prices in the pre-exilic writings of the Hebrews is the disappearance of the mina, the sums being stated in terms of shekels and talents exclusively. Thus Abraham, as we have seen, paid 400 shekels, not 8 minas, to the children of Heth; the weight, and therefore the value, of Achans wedge of gold (see next paragraph) is given as 50 shekels, not as 1 mina, and so throughout.

In this period the precious metals circulated in three forms. The shekel, its subdivisions (cf. the quarter-shekel of 1Sa 9:8) and smaller multiples, had the form of ingots of metal, without any stamp or other mark, so far as our evidence goes, as a guarantee of their purity and weight. Larger values were made up in the shape of bars, such as Schliemann discovered at Troy and Macalister found at Gezer (illust. Bible Sidelights, etc., fig. 36). The wedge (lit. tongue) of gold which Achan appropriated from the loot of Jericho (Jos 7:21) was probably such a thin bar of gold. Further, Rebekahs nose-ring of half a shekel of gold, and her bracelets of ten shekels (Gen 24:22), represent a third form which the metal currency of the early period might assume. The vases and other vessels of gold and silver which are so frequently mentioned in ancient tribute lists also, in all probability, represented definite weights and values.

To such an extent was the shekel the exclusive unit in all ordinary transactions, that the Hebrew writers frequently omit it in their statements of prices. This applies to gold as well as to silver, e.g. 2Ki 5:5 six thousand of gold, where AV [Note: Authorized Version.] and RV [Note: Revised Version.] supply pieces, but RVm [Note: Revised Version margin.] has the correct shekels (cf. silverling [wh. see] in Isa 7:23).

3. Money in the Persian period: introduction of coins.In this period the money of the small Jewish community was still, as before the Exile, chiefly ingots and bars of the precious metals, without official mark of any kind. The addition of such a mark by the issuing authority serves as a public guarantee of the purity of the metal and the weight of the ingot, and transforms the latter into a coin. Coined money is usually regarded as the invention of the Lydians early in the 7th cent. b.c., but it is very improbable that any coins reached Palestine before the fall of the Jewish State in b.c. 587. The first actual coins to reach Jerusalem were more probably those of Darius Hystaspis (b.c. 522485), who struck two coins, the daric in gold, and the siglos or siktos (from sheket) in silver. The daric was a light shekel of 130 grains7 grains heavier than our sovereignworth twenty-one shillings sterling. The siglos was really a half-shekel of 861/2 grains, equal therefore to 1/20th of the daric, on the ten-shekel basis set forth in 1, or a fraction more than a shilling.

In several passages of Chron., Ezr., and Neh. the RV [Note: Revised Version.] has substituted darics for AV [Note: Authorized Version.] drams (1Ch 29:7, Ezr 2:69, Neh 7:70 ff. etc.). But there are valid reasons (see Money in Hastings DB [Note: Dictionary of the Bible.] iii. 421) for retaining the older rendering in the sense, not of coins, but of weights. On the other hand, since Nehemiah was a Persian official, the forty shekels of silver of Neh 5:15 may be Persian sigloi, although they may with equal probability be regarded as shekels of the usual Phnician standard. There is, of course, no question of the Jewish community striking silver coins of their own, this jealously guarded right being then, as always, the touchstone of sovereignty.

In this period, however, the wealthy commercial cities on the Phnician seaboardAradus, Sidon, Tyre, and othersacquired the right of issuing silver coins, which they naturally did on the native standard. The effective weight of these shekels or tetradrachms, as they are usually termed, averages about 220 grains, a few grains short of the normal 224. These coins have a special interest for the Bible student, from the fact that they are the numismatic representatives of the shekel of the sanctuary, which is prescribed in the Priests Code as the monetary unit of the post-exilic community (see Lev 27:25 all thy estimations shall be according to the shekel of the sanctuary). In Exo 30:13 and elsewhere this shekel is said to consist of 20 gerahs, which the Greek translators identified with the small silver obol of the Gr. coinage, 20 of which yield a shekel of 224 grains. Moreover, it is repeatedly stated in the Talmud that all payments according to the shekel of the sanctuary are to be made in Phnician currency (Mishna, Bekhoroth, viii. 7). For the mode of payment of the half-shekel tax for the Temple services see 7.

4. Money in the period from Alexander to the Maccabees.Alexanders conquest of Syria was naturally followed by the introduction of his coinage in gold, silver, and bronze. On his death, Ptolemy I. established himself in Egypt, to which be soon added Palestine. During the following century (b.c. 301198) the Jews had at their command the coins of the Ptolemaic dynasty, struck at Alexandria on the Phnician standard, as well as those of the flourishing cities on the Mediterranean. The tribute paid by the Jews to the third Ptolemy did not exceed the modest sum of 20 talents of silver, or circa 4360.

In b.c. 198 Antiochus iii. wrested Palestine from the Ptolemys. Now the Seleucids had continued Alexanders silver coinage on the Attic standard, the basis of which was the drachm of, originally, 67 grs., but the effective weight of the Syrian drachms and tetradrachms of this period is slightly below this standard, and may be valued at 11d. and 3s. 8d. respectively. The drachms (To 5:14, 2Ma 4:19; 2Ma 12:43) and talents (6000 drachms) of the Books of Maccabees are to be regarded as on this Syrian-Attic standard.

5. The first native coinage: the problem of the shekel of Israel.In b.c. 139138 Antiochus Sidetes granted to Simon Maccabus the right to coin money (see 1Ma 15:5 f.). The thorniest question of all Jewish numismatics, as it has been called, is the question whether and to what extent Simon availed himself of this privilege. A series of silver shekels and half-shekels on the Phnician standard, bearing dates from year 1 to year 5, has long been known to students. They show on the obverse and reverse respectively a cup or chalice and a spike of a lily with three flowers. The legends in old Hebrew letters on the shekels are: obv. Shekel of Israel; rev. Jerusalem the holy (see illust. in plate accompanying art. Money in Hastings DB [Note: Dictionary of the Bible.] iii. Nos. 14, 15; Reinach, Jewish Coins, pl. ii.; and more fully in Maddens Coins of the Jewsthe standard work on Jewish numismatics, 67 ff.). Only two alternatives are possible regarding the date of these famous coins. Either they belong to the governorship of Simon Maccabus who died b.c. 135, or to the period of the great revolt against Rome, a.d. 6670. The latest presentation of the arguments for the earlier date will be found in M. Theodore Reinachs book cited above. It is not a point in his favour, however, that he is compelled to assign the shekels of the year 5 to John Hyrcanus, Simons son and successor.

The present writer is of opinion that the arguments he has advanced elsewhere in favour of the later date (DB [Note: Dictionary of the Bible.] iii. 424 f., 429 f.) still hold good. In this case the earliest Jewish coins will be certain small bronze coins struck by the above-mentioned Hyrcanus (b.c. 135104), with the legend in minute old Hebrew characters: John, the high priest, and the commonwealth (or the executive) of the Jews. The title of king first appears on bronze coins of Alexander JannusJonathan the kingwho also first introduced a Greek, in addition to a Hebrew, legend. No silver coins, it may be added, were struck by any of Simons successors, or even by the more powerful and wealthier Herod. The bronzes of the latter present no new feature of interest.

6. Money in Palestine under the Romans.From a numismatic point of view Juda may be said to have formed a part of the Roman dominions from b.c. 53, from which date the Roman monetary unit, the silver denarius, with its subdivisions in copper, as quadrans, etc., was legal tender in Jerusalem. Since the denarius was almost equal in weight to the Syrian-Attic drachm ( 4)the silver unit throughout the Seleucid empirethe two coins were regarded as of equal value, and four denarii were in ordinary business the equivalent of a tetradrachm of Antioch.

The Roman gold coin, the aureus, representing 25 denarii, varied in weight in NT times from 126 to 120 grains. Since a British sovereign weighs a little over 123 grains, the aureus may for approximate calculations be reckoned at 1. Similarly the denarius from Augustus to Nero weighed 60 grs.our sixpenny piece weighs 43.6 grs.and was equal to 16 copper asses. To reach the monetary value of the denarius in sterling money, which is on a gold standard, we have only to divide the value of the gold aureus by 25, which gives 93/8 d., say nine pence halfpenny for convenience, or a French franc.

In addition to these two imperial coins, the system based on the Greek drachm was continued in the East, and both drachms and tetradrachms were issued from the imperial mint at Antioch. In our Lords day Tyre still continued to issue silver and bronze coins, the former mainly tetradrachms or shekels on the old Phnician standard (220224 grs.). As the nearest equivalent of the Heb. shekel these Tyrian coins were much in demand for the payment of the Temple tax of one half-shekel (see next ). Besides all these, the procurators issued small bronze coins, probably the quadrans (1/4 of an as), from their mint at Csarea, not to mention the numerous cities, such as Samaria-Sebaste, which had similar rights.

7. The money of NT.This article may fitly close with a few notes on each of the various denominations mentioned in NT. The currency was in three metals: get you no gold nor silver nor brass (copper) in your purses (Mat 10:9 RV [Note: Revised Version.] ). Following this order we have (a) the gold aureus here referred to only indirectly. Its value was 1 (see 6). (b) The silver coin most frequently mentioned is the Roman denarius (AV [Note: Authorized Version.] and RV [Note: Revised Version.] penny, Amer. RV [Note: Revised Version.] , more correctly, shilling). In value equal to a franc or 91/2d., it was the days wage of a Jewish labourer (Mat 20:2). A typical denarius of our Lords day, with which the Roman dues were paid (Mat 22:19), would have on its obverse the head of the Emperor Tiberius, and for superscription the following legend in Latin: Tiberius Csar, the son of the deified Augustus, (himself) Augustus (illust. No. 13 of plate in Money, DB [Note: Dictionary of the Bible.] iii.). (c) The drachm on the Attic standard ( 5) is named only Luk 15:8 : what woman having ten drachms (EV [Note: English Version.] pieces of silver), if she lose one drachm, etc. In ordinary usage, as we have seen, it was the equivalent of the denarius, but for Government purposes it was tariffed at only of the denarius. The 50,000 pieces of silver (lit. silverlings) of Act 19:19 were denarius-drachms. (d) Once there is mention of a didrachm (Mat 17:24 AV [Note: Authorized Version.] tribute money, RV [Note: Revised Version.] the half-shekel), but this was a two-drachm piece on the Phnician standard, and was now very rare. Accordingly it was usual for two persons to join forces in paying the Temple tax of a half-shekel by presenting a Phnician tetra-drachm. This is (e) the piece of money of v. 27, which RV [Note: Revised Version.] has properly rendered by shekel, with the word of the original, stater, in the margin. The thirty pieces of silver for which Judas betrayed his Lord were also most probably Tyrian tetradrachms. Although these by Government tariff would be equal to only 90 denarii, their ordinary purchasing power was then equal to 120 denarii or francs, say 4, 16s. of our money.

Passing to the copper coins of the Gospels, we find three denominations in the original, the tepton, the kodrantes, and the assarion, rendered in Amer. RV [Note: Revised Version.] by mite, farthing, and penny respectively. Our EV [Note: English Version.] , unfortunately, renders both the two last by farthing, having used penny for the denarius. There are great difficulties in the way of identifying these among the copper coins that have come down to us (for details see Hastings DB [Note: Dictionary of the Bible.] iii. 428 f., EBi [Note: Encyclopdia Biblica.] iii. 3647). (f) The tepton, the widows mite (Mar 12:42, Luk 21:2), was the smallest coin in circulation, probably one of the minute Maccaban bronzes. Its value was between 1/4 and 1/3 of an English farthing. (g) Two mites made a kodrantes (Lat. quadrans), the uttermost farthing of Mat 5:26, which was either the actual Roman quadrans or its equivalent among the local bronze coins. As 1/3; of the denarius, it was worth a trifle more than half a farthing. (h) The assarion is the farthing (Amer. RV [Note: Revised Version.] penny) associated with the price of sparrows (Mat 10:29, Luk 12:6), and was a copper coin on the Greek system, probably the dichatkus, of which in ordinary business 24 went to the denarius-drachm. Its value would thus be about 3/8 of a penny. The relative values of the three coins may be represented by 1/8, 1/8, and 1/3 of a penny respectively.

There remain the two larger denominations, the talent and the pound or mina, neither of which was any longer, as in the earlier period, a specific weight of bullion, but a definite sum of money. (i) The talent now contained 6000 denarius-drachms, which made 240 aurei or 240 (so Mat 18:24 RVm [Note: Revised Version margin.] ). It is not always realized, perhaps, how vast was the difference in the amounts owing in this parable (Mat 18:23 ff.). The one servant owed 100 denarii, the other 10,000 talents or sixty million denarii. The one debt, occupying little more space than 100 sixpences, could be carried in the pocket; for the payment of the other, an army of nearly 8600 carriers, each with a sack 60 lbs. in weight, would be required. If these were placed in single file, a yard apart, the train would be almost five miles in length! (j) The pound, finally, of another parable (Luk 19:13 ff.) was a mina, the sixtieth part of a talent, in other words 100 denarius-drachms or 4 sterling.

For the later coinage of the Jews, which was confined to the two periods of revolt against the Roman power, in a.d. 6670 and 132135, in addition to what has been said above ( 5) regarding the shekels and half-shekels here assumed to belong to the first revolt, see Madden and Reinach, opp. citt.; Schrer, GJV [Note: JV Geschichte des Jdischen Volkes.] 3 i. 761 ff.; and Hastings DB [Note: Dictionary of the Bible.] iii. 429431.

A. R. S. Kennedy.

Fuente: Hastings’ Dictionary of the Bible

Money

muni: Various terms are used for money in the Bible, but the most common are the Hebrew , keseph, and Greek , argurion, both meaning silver. We find also , kestah, rendered by Septuagint lambs, probably referring to money in a particular form; , chalkos, is used for money in Mat 10:9; Mar 6:8; Mar 12:41. It was the name of a small coin of Agrippa II (Madden, Coins of the Jews); , chrema, price, is rendered money in Act 4:37; Act 8:18, Act 8:20; Act 24:26; , kerma, piece, i.e. piece of money (Joh 2:15); , ddrachmon, tribute money (Mat 17:24 the King James Version, the Revised Version (British and American) half-shekel); , kensos, census, tribute money (Mat 22:19).

1. Material and Form:

Gold and silver were the common medium of exchange in Syria and Palestine in the earliest times of which we have any historical record. The period of mere barter had passed before Abraham. The close connection of the country with the two great civilized centers of antiquity, Egypt and Babylonia, had led to the introduction of a currency for the purposes of trade. We have abundant evidence of the use of these metals in the Biblical records, and we know from the monuments that they were used as money before the time of Abraham. The patriarch came back from his visit to Egypt rich in cattle, in silver, and in gold (Gen 13:2). There was no system of coinage, but they had these metals cast in a convenient form for use in exchange, such as bars or rings, the latter being a common form and often represented or mentioned on the monuments of Egypt. In Babylonia the more common form seems to have been the former, such as the bar, or wedge, that Achan found in the sack of Jericho (Jos 7:21). This might indicate that the pieces were too large for ordinary use, but we have indications of the use of small portions also (2Ki 12:9; Job 42:11). But the pieces were not so accurately divided as to pass for money without weighing, as we see in the case of the transaction between Abraham and the children of Heth for the purchase of the field of Machpelah (Gen 23). This transaction indicates also the common use of silver as currency, for it was current money with the merchant, and earlier than this we have mention of the use of silver by Abraham as money: He that is born in thy house and he that is bought with thy money (Gen 17:13).

Jewels of silver and gold were probably made to conform to the shekel weight, so that they might be used for money in case of necessity. Thus Abraham’s servant gave to Rebecca a gold ring of half a shekel weight and bracelets of ten shekels weight (Gen 24:22). The bundles of money carried by the sons of Jacob to Egpyt for the purchase of grain (Gen 42:35) were probably silver rings tied together in bundles. The Hebrew for talent, kikkar, signifies something round or circular, suggesting a ring of this weight to be used as money. The ordinary term for money was keseph, silver, and this word preceded by a numeral always refers to money, either with or without shekel, which we are probably to supply where it is not expressed after the numeral, at least wherever value is involved, as the shekel (shekel) was the standard of value as well as of weight (see WEIGHTS AND MEASURES). Thus the value of the field of Ephron was in shekels, as was also the estimation of offerings for sacred purposes (Lev 5:15; 27, passim). Solomon purchased chariots at 600 (shekels) each and horses at 150 (1Ki 10:29). Large sums were expressed in talents, which were a multiple of the shekel. Thus Menahem gave Pul 1,000 talents of silver (2Ki 15:19), which was made up by the exaction of 50 shekels from each rich man. Hezekiah paid the war indemnity to Sennacherib with 300 talents of silver and 30 of gold (2Ki 18:14). The Assyrian account gives 800 talents of silver, and the discrepancy may not be an error in the Hebrew text, as some would explain it, but probably a different kind of talent (see Madden, Coins of the Jews, 4). Solomon’s revenue is stated in talents (1Ki 10:14), and the amount (666 of gold) indicates that money was abundant, for this was in addition to what he obtained from the vassal states and by trade. His partnership with the Phoenicians in commerce brought him large amounts of the precious metals, so that silver was said to have been as plentiful in Jerusalem as stones (1Ki 10:27).

Besides the forms of rings and bars, in which the precious metals were cast for commercial use, some other forms were perhaps current. Thus the term kestah has been referred to as used for money, and the Septuagint translation has lambs. It is used in Gen 33:19; Jos 24:32; Job 42:11, and the Septuagint rendering is supposed to indicate a piece in the form of a lamb or stamped with a lamb, used at first as a weight, later the same weight of the precious metals being used for money. We are familiar with lion weights and weights in the form of bulls and geese from the monuments, and it would not be strange to find them in the form of sheep. Kestah is cognate with the Arabic kasat, which means to divide exactly or justly, and the noun kist means a portion or a measure.

Another word joined with silver in monetary use is ‘aghorah (), the term being translated a piece of silver in 1Sa 2:36. ‘Aghorah is cognate with the Arabic ujrat, a wage, and it would seem that the piece of silver in this passage might refer to the same usage.

Another word used in a similar way is rac, from racac, to break in pieces, hence, rac is a piece or fragment of silver used as money. These terms were in use before the introduction of coined money and continued after coins became common.

2. Coined Money:

After the exile we begin to find references to coined money. It was invented in Lydia or perhaps in Aegina. Herodotus assigns the invention to the Lydians (i. 94). The earliest Lydian coins were struck by Gyges in the 7th century BC. These coins were of electrum and elliptical in form, smooth on the reverse but deeply stamped with incuse impressions on the obverse. They were called staters, but were of two standards; one for commercial use with the Babylonians, weighing about 164, 4 grains, and the other of 224 grains (see Madden, op. cit.). Later, gold was coined, and, by the time of Croesus, gold and silver. The Persians adopted the Lydian type, and coined both gold and silver darics, the name being derived from Darius Hystaspis (521-485 BC) who is reputed to have introduced the system into his empire. But the staters of Lydia were current there under Cyrus (Madden, op. cit.), and it was perhaps with these that the Jews first became acquainted in Babylon. Ezra states (Ezr 2:69) that they (the Jews) gave after their ability into the treasury of the work threescore and one thousand darics (the Revised Version (British and American)) of gold, and five thousand pounds of silver. The term here rendered daric is darkemonm, and this word is used in three passages in Neh (7:70-72), and ‘adharkonm occurs in 1Ch 29:7 and Ezr 8:27. Both are of the same origin as the Greek drachma, probably, though some derive both from Darius (a Phoenician inscription from the Piraeus tells us that darkemon corresponds to drachma). At all events they refer to the gold coins which we know as darics. The weight of the daric was 130 grains, though double darics were struck.

Besides the gold daric there was a silver coin circulating in Persia that must have been known to the Jews. This was the sglos (), supposed to be referred to in Neh 5:15, where it is translated shekel. These were the so-called silver darics, 20 of which were equivalent to the gold daric. Besides these Persian coins the Jews must have used others derived from their intercourse with the Phoenician cities, which were allowed to strike coins under the suzerainty of the Persians. These coins were of both silver and bronze, the suzerain not permitting them to coin gold. We have abundant examples of these coins and trade must have made them familiar to the Jews.

The issues of Aradus, Sidon and Tyre were especially noteworthy, and were of various types and sizes suited to the commercial transactions of the Phoenicians. The Tyrian traders were established in Jerusalem as early as the time of Nehemiah (Neh 13:16), and their coins date back to about that period. Among the finest specimens we have of early coinage are the tetradrachms of Tyre and the double shekels or staters of Sidon. The latter represent the Persian king, on the obverse, as he rides in his chariot, driven by his charioteer and followed by an attendant. On the reverse is a Phoenician galley. The weight of these coins is from 380 to 430 grains, and they are assigned to the 4th and 5th centuries BC. From Tyre we have a tetradrachm which corresponds to the shekel of the Phoenician standard of about 220 grains, which represents, on the obverse, the god Melkarth, the Tyrian Hercules, tiding on a seahorse, and, beneath, a dolphin. The reverse bears an owl with the Egyptian crook and a flail, symbols of Osiris. The early coins of Aradus bear, on the obverse, the head of Baal or Dagon, and on the reverse a galley. The inscription has M.A. in Phoenician letters, followed by a date. The inscription signifies Melek Aradus, i.e. king of Aradus.

When Alexander overthrew the Persian empire in 331 BC, a new coinage, on the Attic standard, was introduced, and the silver drachms and tetradrachms struck by him circulated in large numbers, as is attested by the large number of examples still in existence. After his death, these coins, the tetradrachms especially, continued to be struck in the provinces, with his name and type, in his honor. We have examples of these struck at Aradus, Tyre, Sidon, Damascus and Acre, bearing the mint marks of these towns. They bear on the obverse the head of Alexander as Hercules, and, on the reverse, Zeus seated on his throne holding an eagle in the extended right hand and a scepter in the left. The legend is , BASILEOS ALEXANDROU,or , ALEXANDROU, only, with various symbols of the towns or districts where they were struck, together with mint marks.

The successors of Alexander established kingdoms with a coinage of their own, such as the Ptolemies in Egypt and the Seleucids in Syria, and these coins, as well as those of Alexander, circulated among the Jews. The Ptolemies of Egypt controlled Palestine for about a century after Alexander, and struck coins, not only in Egypt, but in some of the Phoenician towns, especially at Acre, which was, from that time, known as Ptolemais. Their coins were based upon the Phoenician standard. But the Seleucid kings of Syria had the most influence in Phoenicia and Palestine, and their monetary issues are very various and widely distributed, bearing the names and types of the kings, and the symbols and mint marks of the different towns where they were struck, and are on the Alexandrine or Attic standard in contrast to those of the Ptolemies. They are both silver and bronze, gold being struck in the capital, Antioch, usually. The coins of Antiochus IV, Epiphanes, are especially interesting on account of his connection with Jewish affairs. It was he who made the futile attempt to hellenize the Jews, which led to the revolt that resulted, under his successors, in the independence of the country of Syrian control, and the institution of a native coinage in the time of the Maccabees.

The struggle caused by the persecution of Antiochus commenced in 165 BC and continued more than 20 years. Judas, the son of Mattathias, defeated Antiochus, who died in 164, but the war was continued by his successors until dynastic dissensions among them led to treaties with the Jews to gain their support. At last Simon, who espoused the cause of Demetrius II, obtained from him, as a reward, the right to rule Judea under the title of high priest, with practical independence, 142-143 BC. Later Antiochus VII, his successor, confirmed Simon in his position and added some privileges, and among them the right to coin money (138-139 BC). Both silver and bronze coins exist ascribed to Simon, but some numismatists have recently doubted this, and have assigned them to another Simon in the time of the first revolt of the Jews under the Romans. The coins in question are the shekels and half-shekels with the legends, in Hebrew, shekel yisra’el and yerushalem kedhoshah (Jerusalem the holy), bearing dates ranging from the 1st to the 5th year, as well as bronze pieces of the 4th.

The reason for denying the ascription of these coins to Simon the Maccabee is the difficulty in finding room for the years indicated in his reign which closed in 135 BC. He received the commission to coin in 139-138, which would allow only 4 years for his coinage, whereas we have coins of the 5th year. Moreover, no shekels and half-shekels of any of the Maccabees later than Simon have come to light, which is, at least, singular since we should have supposed that all would have coined them as long as they remained independent, especially since they coined in bronze, examples of the latter being quite abundant. The fact also that they bore the title of king, while Simon was high priest only, would seem to have furnished an additional reason for claiming the prerogative of coinage in silver as well as bronze. But this argument is negative only, and such coins may have existed but have not come to light, and there are reasons which seem to the present writer sufficient to assign them to Simon the Maccabee. In the first place, the chronological difficulty is removed if we consider that Simon was practically independent for three or four years before he obtained the explicit commission to coin money. We learn from Josephus (Ant., XIII, vi, 7) and from 1 Macc (13:41, 42) that in the 170th year of the Seleucid era, that is, 143-142 BC, the Jews began to use the era of Simon in their contracts and public records. Now it would not have been strange if Simon, seeing the anarchy that prevailed in the kingdom of Syria, should have assumed some prerogatives of an independent ruler before they were distinctly granted to him, and among them that of coining money. If he had commenced in the latter part of 139 BC, he would have been able to strike coins of the 5th year before he died, and this would satisfy the conditions (see Madden’s Jewish Coinage). There is a difficulty quite as great in attributing these coins to Simon of the first revolt under the Romans. That broke out in 66 AD, and was suppressed by the taking of Jerusalem in 70. This would allow a date of the 5th year, but it is hardly supposable that in the terrible distress and anarchy that prevailed in the city during that last year any silver coins would have been struck. There is another fact bearing upon this question which is worthy of notice. The coins of the first revolt bear personal appellations, such as Eleazar the priest, and Simon, while those assigned to Simon the Maccabee bear no personal designation whatever. This is significant, for it is not likely that Eleazar and Simon would have commenced coining silver shekels and half-shekels with their names inscribed upon them in the 1st year of their reign and then have omitted them on later issues. Another point which has some force is this: We find mention, in the New Testament, of money-changers in connection with the temple, whose business it was to change the current coin, which was Roman or Greek, and bore heathen types and legends, for Jewish coins, which the strict Pharisaic rules then in force required from worshippers paying money into the temple treasury. It is inferred that they could furnish the shekels and half-shekels required for the yearly dues from every adult male (compare Mat 17:24-27). Now the only shekels and half-shekels bearing Jewish emblems and legends, at that time, must have been those issued by the Maccabean princes, that is, such as we have under discussion. In view of these facts the Maccabean origin of these pieces seems probable.

The shekels under discussion have on one side a cup, or chalice (supposed to represent the pot of manna), with the legend in Hebrew around the margin, , shekel yisra’el, with a letter above the cup indicating the year of the reign. The reverse bears the sprig of a plant (conjectured to be Aaron’s rod) having three buds or fruits, and on the margin the legend, , yerushalem ha-kedhoshah, Jerusalem the holy. The half-shekel has the same type, but the reverse bears the inscription, , hac shekel (half-shekel). The letters indicating the year have the letter called (shenath, year) prefixed, except for the first. This also omits the Hebrew letter (w) from kedhoshah and the second letter, (y) from yerushalem. The term holy for Jerusalem is found in Isa 48:2 and other passages of the Old Testament, and is still preserved in the Arabic kudus by which the city is known today in Syria.

Copper, or bronze, half-and quarter-shekels are also attributed to Simon, bearing date of the 4th year. The obverse of the half-shekel has two bundles of thick-leaved branches with a citron between, and on the reverse a palm tree with two baskets filled with fruit. The legend on the obverse is si , shenath ‘arba hac, the fourth year a half, and on the reverse, , li-ghe ‘ullath cyon, the redemption of Zion. The quarter-shekel has a similar type, except that the obverse lacks the baskets and the reverse has the citron only. The legend has , rebha, quarter, instead of half. Another type is a cup with a margin of jewels on the obverse and a single bunch of branches with two citrons on the reverse.

The palm is a very common type on the coins of Judea and a very appropriate one, since it is grown there. Jericho was called the city of palms. The branches of trees in bundles illustrate the custom of carrying branches at the Feast of Tabernacles and the erection of booths made of branches for use during this feast (see Lev 23:40). The baskets of fruit may refer to the offerings of first-fruits (Deu 26:2). One of the above series of coins published by Madden bears the countermark of an elephant, which was a symbol adopted by the Seleucid kings, and this is an evidence of its early date. But whatever doubts there may be as to the coins of Simon, there can be none as to those of his successor, John Hyrcanus, who reigned 135-106 BC, since they bear his name. They are all of bronze and bear the following inscription with a great number of variations, , Johanan the high priest and senate of the Jews. The reverse has a two-branched cornucopia with a poppy head rising from the center. There is some doubt as to the meaning of the word hebher () in the above. It is commonly rendered senate, taking it in the sense it seems to bear in Hos 6:9, a company or band, here the company of elders representing the people. Judas Aristobulus (106-105 BC) issued similar coins with Hebrew legends, but with the accession of Alexander Janneus (105-78 BC) we find bilingual inscriptions on the coins, Hebrew and Greek. The obverse bears the words , yehonathan ha-melekh, Jehonathan the king, and the reverse, , BASILEOS ALEXANDROU, King Alexander. Most of his coins, however, bear Hebrew inscriptions only. All are of copper or bronze, like those of Hyrcanus and Aristobulus, and are of the denomination known to us in the New Testament as mites weighing from 25 to 35 grains.

When the Romans took possession of Palestine in 63 BC, the independent rule of the Hasmoneans came to an end, but Pompey confirmed John Hyrcanus as governor of Judea under the title of high priest. Dissensions between him and other members of his family called for interference several times on the part of the Romans. Hyrcanus was again confirmed by Julius Caesar in 47 and continued in authority until 40. It is uncertain what coins he issued, but whatever they were, they bore the type found on those of Alexander Janneus. In 40 BC, the Parthians temporarily overthrew the Roman authority in Syria and Palestine, and set Antigonus on the throne of the latter, and he reigned until 37. The coins he issued bore bilingual inscriptions like the bilinguals of Alexander. He calls himself Antigonus in Greek, and Mattathias in Hebrew, the type being a wreath on the obverse and a double cornucopia on the reverse, though some have it single. They are much heavier coins than the preceding issues. The legends are: obverse, , BASILEOS ANTIGONOU, of King Antigonus; reverse () , mattithyah ha-kohen gadhol ha-yeh(udhm), Mattathias the high priest of the Jews.

The Hasmonean dynasty ended with Antigonus and that of the Herods followed. Herod the Great was the first to attain the title of king, and his coins are numerous and bear only Greek legends and are all of bronze. The earliest have the type of a helmet with cheek pieces on the obverse and the legend: , BASILEOS HRODOU, and in the field to the left gamma (year 3), and on the right, a monogram. The reverse has a Macedonian shield with rays. The coin here illustrated is another type: a rude tripod on the obverse, and a cross within a wreath on the reverse, the legend being the same as given above.

Herod Archelaus, who reigned from 4 BC to 6 AD, issued coins with the title of ethnarch, the only coins of Palestine to bear this title. They are all of small size and some of them have the type of a galley, indicating his sovereignty over some of the coast cities, such as Caesarea and Joppa.

The coins of Herod Antipas (4 BC-40 AD) bear the title of tetrarch, many of them being struck at Tiberias, which he founded on the Sea of Galilee and named after the emperor Tiberius. The following is an example: obverse . (- ), HER. TETR(HERODOU TETRACHOU), with the type of a palm branch; reverse, , TIBERIAS, within a wreath. Others have a palm tree entire with the date lambda-gamma () and lambda-delta (): 33 and 34 of his reign, 29-30 AD. There are coins of Herod Philip, 4 BC-34 AD, though somewhat rare, but those of Agrippa, 37-44 AD, are numerous, considering the shortness of his reign. The most common type is a small coin (mite) with an umbrella having a tassel-like border, on the obverse, and three ears of wheat on one stalk on the reverse. The legend reads: Basileos Agrippa, and the date is LS (year 6). Larger coins of Agrippa bear the head of the emperor (Caligula or Claudius) with the title of Sebastos (Augustus) in Greek.

Agrippa II was the last of the Herodian line to strike coins (48-100 AD). They were issued under Nero, whose head they sometimes bear with his name as well as that of Agrippa. They are all of the denomination of the mite (lepton).

In 6 AD, Judea was made a Rom province and was governed by procurators, and their coins are numerous, being issued during the reigns of Augustus, Tiberius, Claudius and Nero. They are all small and bear on the obverse the legends: , KAISAROS (Caesar), or , IOULIA (Julia), or the emperor’s name joined with Caesar. The coins of the Jews struck during the first and second revolts, 66-70 AD, and 132-135 AD, have already been alluded to with the difficulty of distinguishing them, and some have been described. They all have the types common to the purely Jewish issues; the date palm, the vine, bunches of fruit, the laurel or olive wreath, the cup or chalice, the lyre and a temple with columns. Types of animals or men they regarded as forbidden by their law. Most of them are bronze, but some are silver shekels and half-shekels, dated in the lat, 2nd and 3rd years, if we assign those of higher date to Simon the Maccabee. Those of the 1st year bear the name of Eleazar the priest, on the obverse, and on the reverse the date first year of the redemption of Israel, , shenath ‘ahath li-ghe’ullath yisra’el. Others bear the name of Simon and some that of Simon Nes’ Israel (Simon Prince of Israel). The coins of the 2nd and 3rd years are rare. They have the type of the cup and vine leaf, or temple and lulabh. Those supposed to belong to the second revolt bear the name of Simon without Nes’ Israel, and are therefore assigned to Simon Bar-Cochba. The example here given has the type of the temple on the obverse with what is thought to be a representation of the beautiful gate, between the columns, and a star above. The name Simon is on the margin, the first two letters on the right of the temple and the others on the left. The legend of the reverse is: , leheruth yerushalem (the deliverance of Jerusalem).

Some of the coins struck by the Romans to commemorate their victory over the Jews were struck in Palestine and some at Rome, and all bear the head of the Roman emperor on the obverse, but the reverse often exhibits Judea as a weeping captive woman, seated at the foot of a palm tree or of a Roman standard bearing a trophy. The legend is sometimes Judea and sometimes Judea devicta. The example given has the inscription in Greek: , IOUDIAS EALOKUIAS, Judea capta.

There are coins of Agrippa II (the king Agrippa of Acts 25: 26, struck in the reign of Vespasian, with his name and title on the obverse and with a deity on the reverse, holding ears of wheat in the right hand and a cornucopia in the left.

The inscription reads:

ETOU KSBA

AGRI PPA

(year 26, King Agrippa) in two lines.

After the revolt of Bar-Cochba and the final subjugation of the Jews by Hadrian, Jerusalem was made a Roman colony and the name was changed to Aelia Capitolina. A series of coins was struck, having this title, which continued until the reign of Valerianus, 253-260 AD. These coins were all of copper or bronze, but silver pieces were in circulation, struck at Rome or at some of the more favored towns in Syria, such as Antioch. These were denarii and tetradrachms, the former being about one-fourth the weight of the latter which were known as staters (Mat 17:27). The piece referred to was the amount of tribute for two persons, and as the amount paid by one was the half-shekel (Mat 17:24), this piece must have been the equivalent of the shekel or tetradrachm.

Fuente: International Standard Bible Encyclopedia

Money

Fig. 256Jewish Coin

This term is used to denote whatever commodity the inhabitants of any country may have agreed or are compelled to receive as an equivalent for their labor, and in exchange for other commodities.

Different commodities have been used as money in the primitive state of society in all countries, such as skins, cattle, corn, dried fish, sugar, and salt. A long period of time must have intervened between the first introduction of the precious metals into commerce, and their becoming generally used as money. The peculiar qualities which so eminently fit them for this purpose would only be gradually discovered. They would probably be first introduced in their gross and unpurified state. A sheep, an ox, a certain quantity of corn, or any other article, would afterwards be bartered or exchanged for pieces of gold or silver in bars or ingots, in the same way as they would formerly have been exchanged for iron, copper, cloth, or anything else. The merchants would soon begin to estimate their proper value, and, in effecting exchanges, would first agree upon the quality of the metal to be given, and then the quantity which its possessor had become bound to pay would be ascertained by weight. This, according to Aristotle and Pliny, was the manner in which the precious metals were originally exchanged in Greece and Italy. The same practice is still observed in different countries. In many parts of China and Abyssinia the value of gold and silver is always ascertained by weight. Iron was the first money of the Lacedemonians, and copper of the Romans.

In the sacred writings there is frequent mention of gold, silver, and brass, sums of money, purchases made with money, current money, and money of a certain weight. Indeed, the money of Scripture is all estimated by weight. ‘Abraham weighed to Ephron the silver which he had named in the audience of the sons of Heth, four hundred shekels of silver, current money with the merchant’ (Gen 23:19). The brethren of Joseph carried back into Egypt the money ‘in full weight’ which they had found in their sacks (Gen 43:21; see also Gen 24:22; Jer 32:9; Amo 8:5; Deu 25:13). It was customary for the Jews to have scales attached to their girdles for weighing the gold and silver they received; but the Canaanites carried them in their hands.

There is no direct allusion in the sacred writings to coined money as belonging to the Jewish nation. In Gen 33:19, Jacob is said to have bought a part of a field ‘for an hundred pieces of money;’ and the friends of Job are said to have given him each ‘a piece of money’ (Job 42:11). The term in the original is kesitoth, and is by some thought to denote ‘sheep’ or ‘lamb;’ by others a kind of money having the impression of a sheep or lamb; and by others again a purse of money. The most correct translation may be presumed to be that which favors the idea of a piece of money bearing some stamp or mark indicating that it was of the value of a sheep or lamb. Maurice, in his Antiquities of India (vol. 7), bears testimony to the fact that the earliest coins were stamped with the figure of an ox or sheep. In the British Museum there is a specimen of the original Roman As, the surface of which is nearly the size of a brick, with the figure of a bull impressed upon it. Other devices would suggest themselves to different nations as arising out of, or connected with, particular places or circumstances, as the Babylonish lion, gina’s tortoise, Botia’s shield, the lyre of Mitylene, the wheat of Metapontum. Religion would also at an early period claim to be distinguished, and accordingly the effigies of Juno, Diana, Ceres, Jove, Hercules, Apollo, Bacchus, Pluto, Neptune, and many other of the heathen deities are found impressed upon the early coins. The Jews, however, were the worshippers of the one only true God; idolatry was strictly forbidden in their law; and therefore their shekel never bore a head, but was impressed simply with the almond rod and the pot of manna.

The first Roman coinage took place, according to Pliny (Hist. Nat. xxxiii. 3), in the reign of Serving Tullius, about 550 years before Christ; but it was not until Alexander of Macedon had subdued the Persian monarchy, and Julius Caesar had consolidated the Roman Empire, that the image of a living ruler was permitted to be stamped upon the coins. Previous to that period heroes and deities alone gave currency to the money of imperial Rome.

Antiochus Sidetes, king of Syria, is represented to have granted to Simon Maccabeus the privilege of coining money in Judea (1Ma 15:6). This is considered to be the first mention of Hebrew money, properly so called. It consisted of shekels and demi-shekels, the third part of a shekel, and the quarter of a shekel, of silver.

From the time of Julius Caesar, who first struck a living portrait on his coins, the Roman coins run in a continued succession of so-called Caesars, their queens and crown-princes, from about B.C. 48 down to Romulus Augustulus, emperor of the West, who was dethroned by Odoacer about A.D. 475.

After its subjugation by Rome much foreign money found its way into the land of Judea. The piece of tribute money, or coin mentioned in Luk 20:24, as presented to our Savior, bore the image and superscription of the Roman emperor, and it is reasonable to suppose that a large quantity of Roman coins was at that time in circulation throughout Judea.

Fuente: Popular Cyclopedia Biblical Literature

Money

Mention is made of money as early as Gen 17:12-13, where persons are said to be ‘bought with money;’ and from Genesis to Zechariah it is spoken of as being not counted, but weighed, which would give the true value of the precious metals in the form of rings or in odd pieces of gold or silver. The names Gerah, Bekah, Shekel, Maneh, and Talent, being used for weights as well as money, the two are better considered together. See WEIGHTS AND MEASURES.

On the return of the Jews, B.C. 536, Persian money was used by them. This would be followed by Greek money when they were under the dominion of the Greeks. Antiochus VII about B.C. 140, granted permission to Simon Maccabeus to coin Jewish money. Shekels were coined bearing a pot of manna and an almond rod. Under the Romans, Roman money was used.

Fuente: Concise Bible Dictionary

Money

Silver used as

Gen 17:12-13; Gen 17:23; Gen 17:27; Gen 20:16; Gen 23:9; Gen 23:13; Gen 31:15; Gen 37:28; Gen 42:25-35; Gen 43:12-23; Gen 44:1-8; Gen 47:14-18; Exo 12:44; Exo 21:11; Exo 21:21; Exo 21:34-35; Exo 22:7; Exo 22:17; Exo 22:25; Exo 30:16; Lev 22:11; Lev 25:37; Lev 25:51; Lev 27:15; Lev 27:18; Num 3:48-51; Num 18:16; Deu 2:6; Deu 2:28; Deu 14:25-26; Deu 21:14; Deu 23:19; Jdg 5:19; Jdg 16:18; Jdg 17:4; 1Ki 21:2; 1Ki 21:6; 1Ki 21:15; 2Ki 5:26; 2Ki 12:4; 2Ki 12:7-16; 2Ki 15:20; 2Ki 22:7; 2Ki 22:9; 2Ki 23:35; 2Ch 24:5; 2Ch 24:11; 2Ch 24:14; 2Ch 34:9; 2Ch 34:14; 2Ch 34:17; Ezr 3:7; Ezr 7:17; Neh 5:4; Neh 5:10-11; Est 4:7; Job 31:39; Psa 15:5; Pro 7:20; Ecc 7:12; Ecc 10:19; Isa 43:24; Isa 52:3; Isa 55:1-2; Jer 32:9-10; Jer 32:25; Jer 32:44; Lam 5:4; Mic 3:11; Mat 25:18; Mat 25:27; Mat 28:12; Mat 28:15; Mar 14:11; Luk 9:3; Luk 19:15; Luk 19:23; Luk 22:5; Act 7:16; Act 8:20

Gold used as

Gen 13:2; Gen 24:35; Gen 44:8; Gen 44:1; 1Ch 21:25; Ezr 8:25-27; Isa 13:17; Isa 46:6; Isa 60:9; Eze 7:19; Eze 28:4; Mat 2:11; Mat 10:9; Act 3:6; Act 20:33; 1Pe 1:18

Copper used as

Mar 6:8; Mar 12:41

Weighed

Gen 23:16; Gen 43:21; Job 28:15; Jer 32:9-10; Zec 11:12

Image on

Mat 22:20-21

Conscience

Jdg 17:2; Mat 27:3; Mat 27:5

Atonement

Exo 30:12-16; Lev 5:15-16

Sin

2Ki 12:16

Value of, varied corruptly

Amo 8:5

Love of, the root of evil

1Ti 6:10 Farthing; Gerah; Mite; Penny; Pound; Shekel; Silver; Talent

Fuente: Nave’s Topical Bible

Money

Money. Gen 17:12. This word occurs about 130 times in the A. V., and represents three Hebrew words: keseph or k’saph occurring most frequently (about 110 times) in historical books, only a few times in the poetical books, as Psa 15:5; Pro 7:20; Lam 5:4. Two other Hebrew words, qesitah and qinyon, also appear early in the Old Testament, Gen 33:19; Lev 22:11. Money also represents six Greek words in the New Testament: argurion, meaning “silver,” Mat 25:18; kerma, a small coin, Joh 2:15; nomisma, meaning possibly “legal coin,” Mat 22:19; chalkos, a copper coin, Mar 6:8; chrema, Act 8:18, and stater, rendered “shekel”in the R. V., equal to 24 drachmas. Mat 17:27. Coined money, as now in use among civilized nations, was unknown in the world until about six hundred years before Christ. The Assyrians, Babylonians, and Egyptians had no coins until about b.c. 300. David and Solomon never saw any coined money. The Jews had none until the time of the Maccabees, about b.c. 139. Before the periods named, gold and silver were used as money by weight; and are now so used in some eastern countries. The first mention of money is in the touching story of Abraham’s buying a burial place for his wife. It is said, “Abraham weighed the silver, four hundred shekels, current with the merchant.” (Jen. 23:4-16. It appears to have been then in general use. The study of ancient coined money is interesting, showing the rise of the arts and their fall during the dark ages of priestcraft, from the fourth to the fifteenth centuries; the coins of 400 years before Christ being superb, while those a thousand years after Christ are hardly discernible. The early coins show, not only the likenesses of kings and emperors, but also many of the most important events of their reigns. For the corns mentioned in the Bible, see Shekel, Penny, Farthing.

Fuente: People’s Dictionary of the Bible

Money

Money.

1. Uncoined money. — It is well known that ancient nations, that were without a coinage, weighed the precious metals, a practice represented on the Egyptian monuments, on which gold and silver are shown to have been kept in the form of rings. We have no evidence of the use of coined money, before the return from the Babylonian captivity; but silver was used for money, in quantities determined by weight, at least as early as the time of Abraham; and its earliest mention is in the generic sense of the price paid for a slave. Gen 17:13.

The 1000 pieces of silver, paid by Abimelech to Abraham, Gen 20:16, and the 20 pieces of silver, for which Joseph was sold to the Ishmaelites, Gen 37:28, were probably rings such as we see on the Egyptian monuments, in the act of being weighed.

In the first recorded transaction of commerce, the cave of Machpelah is purchased by Abraham for 400 shekels of silver. The shekel weight of silver was the unit of value through the whole age of Hebrew history, down to the Babylonian captivity.

2. Coined money. — After the captivity, we have the earliest mention of coined money, in allusion, as might have been expected, to the Persian coinage, the gold daric, (Authorized version, dram). Ezr 2:69; Ezr 8:27; Neh 7:70-72. See Daric.

No native Jewish coinage appears to have existed till Antiochus VII. Sidetes granted Simon Maccabaeus, the license to coin money, B.C. 140; and it is now generally agreed that the oldest Jewish silver coins belong to this period. They are shekels and half-shekels, of the weight of 220 and 110 grains. With this silver, there was associated a copper coinage.

The abundant money of Herod the Great, which is of a thoroughly Greek character, and of copper only, seems to have been a continuation of the copper coinage of the Maccabees, with some adaptation to the Roman standard. In the money of the New Testament, we see the native copper coinage, side by side with the Graeco-Roman copper, silver and gold.

(The first coined money mentioned in the Bible refers to the Persian coinage, 1Ch 29:7; Ezr 2:69, and translated dram. It is the Persian daric, a gold coin worth about $5.50. The coins mentioned by the evangelists, and first those of silver, are the following: The stater, Mat 17:24-27, called piece of money, was a Roman coin equal to four drachmas. It was worth 55 to 60 cents, and is of about the same value as the Jewish stater, or coined shekel.

The denarius, or Roman penny, as well as the Greek drachma, then of about the same weight, are spoken of as current coins. Mat 22:15-21; Luk 20:19-25. They were worth about 15 cents. Of copper coins, the farthing and its half, the mite, are spoken of, and these probably formed the chief native currency.

(The Roman farthing, (quadrans), was a brass coin worth.375 of a cent. The Greek, farthing (as or assarion), was worth four Roman farthings, that is, about one cent and a half. A mite was half a farthing, and therefore, was worth about two-tenths of a cent if the half of the Roman farthing, and about 2 cents if the half of the Greek farthing. See Table of Jewish Weights and Measures. — Editor).

Fuente: Smith’s Bible Dictionary

MONEY

Jer 32:10; Mat 22:19; Mar 12:41; Mar 14:11; 1Ti 6:10

SEE Riches

— Love of. SEE Avarice, COVETOUSNESS

& COVETOUSNESS
Covetousness, COVETOUSNESS
& COVETOUSNESS
— Value of different pieces of. SEE Tables, 3536

& 3537

Fuente: Thompson Chain-Reference Bible

Money

properly, “a piece of silver,” denotes (a) “silver,” e.g., Act 3:6; (b) a “silver coin,” often in the plural, “pieces of silver,” e.g., Mat 26:15; so Mat 28:12, where the meaning is “many, (hikanos) pieces of silver;” (c) “money;” it has this meaning in Mat 25:18, Mat 25:27; Mat 28:15; Mar 14:11; Luk 9:3; Luk 19:15, Luk 19:23; Luk 22:5; Act 8:20 (here the RV has “silver”).

Note: In Act 7:16, for the AV, “(a sum of) money,” the RV has “(a price in) silver.” See SILVER.

lit., “a thing that one uses” (akin to chraomai, “to use”), hence, (a) “wealth, riches,” Mar 10:23-24; Luk 18:24; (b) “money,” Act 4:37, singular number, “a sum of money;” plural in Act 8:18, Act 8:20; Act 24:26. See RICHES.

“copper,” is used, by metonymy, of “copper coin,” translated “money,” in Mar 6:8; Mar 12:41. See BRASS.

primarily “a slice” (akin to keiro, “to cut short”), hence, “a small coin, change,” is used in the plural in Joh 2:15, “the changers’ money,” probably considerable heaps of small coins.

primarily “that which is established by custom” (nomos, “a custom, law”), hence, “the current coin of a state, currency,” is found in Mat 22:19, “(tribute) money.” In the Sept., Neh 7:71.

Note: In Mat 17:27, AV, stater (“a coin,” estimated at a little over three shillings, equivalent to four drachmae, the temple-tax for two persons), is translated “piece of money” (RV, “shekel”). See SHEKEL.

Fuente: Vine’s Dictionary of New Testament Words

Money

Scripture often speaks of gold, silver, brass, of certain sums of money, of purchases made with money, of current money, of money of a certain weight; but we do not observe coined or stamped money till a late period; which makes it probable that the ancient Hebrews took gold and silver only by weight; that they only considered the purity of the metal, and not the stamp. The most ancient commerce was conducted by barter, or exchanging one sort of merchandise for another. One man gave what he could spare to another, who gave him in return part of his superabundance. Afterward, the more precious metals were used in traffic, as a value more generally known and fixed. Lastly, they gave this metal, by public authority, a certain mark, a certain weight, and a certain degree of alloy, to fix its value, and to save buyers and sellers the trouble of weighing and examining the coins. At the siege of Troy in Homer, no reference is made to gold or silver coined; but the value of things is estimated by the number of oxen they were worth. For instance: they bought wine, by exchanging oxen, slaves, skins, iron, &c: for it. When the Greeks first used money, it was only little pieces of iron or copper, called oboli or spits, of which a handful was a drachma, says Plutarch. Herodotus thinks that the Lydians were the first that stamped money of gold or silver, and introduced it into commerce. Others say it was Ishon, king of Thessaly, a son of Deucalion. Others ascribe this honour to Erichthonius, who had been educated by the daughters of Cecrops, king of Athens: others, again, to Phidon, king of Argos. Among the Persians it is said Darius, son of Hystaspes, first coined golden money. Lycurgus banished gold and silver from his commonwealth of Lacedaemon, and only allowed a rude sort of money, made of iron. Janus, or rather the kings of Rome, made a kind of gross money of copper, having on one side the double face of Janus, on the other the prow of a ship. We find nothing concerning the money of the Egyptians, Phenicians, Arabians, or Syrians, before Alexander the Great. In China, to this day, they stamp no money of gold or silver, but only of copper. Gold and silver pass as merchandise. If gold or silver be offered, they take it and pay it by weight, as other goods: so that they are obliged to cut it into pieces with shears for that purpose, and they carry a steel yard at their girdles to weigh it.

But to return to the Hebrews. Abraham weighed out four hundred shekels of silver, to purchase Sarah’s tomb, Gen 23:15-16; and Scripture observes that he paid this in current money with the merchant. Joseph was sold by his brethren to the Midianites for twenty pieces (in Hebrew twenty shekels) of silver, Gen 37:28. The brethren of Joseph bring back with them into Egypt the money they found in their sacks, in the same weight as before, Gen 43:21. The bracelets that Eliezer gave Rebekah weighed ten shekels, and the ear rings two shekels, Gen 24:22. Moses ordered that the weight of five hundred shekels of myrrh, and two hundred and fifty shekels of cinnamon, of the weight of the sanctuary, should be taken, to make the perfume which was to be burnt to the Lord on the golden altar, Exo 30:24. He acquaints us that the Israelites offered for the works of the tabernacle seventy-two thousand talents of brass, Exo 38:29. We read, in the books of Samuel, that the weight of Absalom’s hair was two hundred shekels of the ordinary weight, or of the king’s weight, 2Sa 14:26. Isa 46:6, describes the wicked as weighing silver in a balance, to make an idol of it; and Jer 32:10, weighs seventeen pieces of silver in a pair of scales, to pay for a field he had bought. Isaiah says, Come, buy wine and milk without money and without price. Wherefore do ye weigh money for that which is not bread? Amo 8:5, represents the merchants as encouraging one another to make the ephah small, wherewith to sell, and the shekel great, wherewith to buy, and to falsify the balances by deceit.

In all these passages three things only are mentioned:

1. The metal, that is, gold or silver, and never copper, that not being used in traffic as money.

2. The weight, a talent, a shekel, a gerah or obolus, the weight of the sanctuary, and the king’s weight.

3. The alloy (standard) of pure or fine gold and silver, and of good quality, as received by the merchant. The impression of the coinage is not referred to; but it is said they weighed the silver, or other commodities, by the shekel and by the talent. This shekel, therefore, and this talent, were not fixed and determined pieces of money, but weights applied to things used in commerce. Hence those deceitful balances of the merchants, who would increase the shekel, that is, would augment the weight by which they weighed the gold and silver they were to receive, that they might have a greater quantity than was their due; hence the weight of the sanctuary, the standard of which was preserved in the temple to prevent fraud; hence those prohibitions in the law, Thou shalt not have in thy bag divers weights, in Hebrew, stones, a great and a small, Deu 25:13; hence those scales that the Hebrews wore at their girdles, Hos 12:7, and the Canaanites carried in their hands, to weigh the gold and silver which they received in payment. It is true that in the Hebrew we find Jacob bought a field for a hundred kesitahs, Gen 33:19; and that the friends of Job, after his recovery, gave to that model of patience each a kesitah, and a golden pendant for the ears, Job 42:11. We also find there darics, (in Hebrew, darcmonim or adarcmonim,) and mina, staterae, oboli; but this last kind of money was foreign, and is put for other terms, which in the Hebrew only signifies the weight of the metal. The kesitah is not well known to us; some take it for a sheep or a lamb; others, for a kind of money, having the impression of a lamb or a sheep; but it was more probably a purse of money. The darcmonim or darics are money of the kings of Persia; and it is agreed that Darius, son of Hystaspes, first coined golden money. Eze 45:12, tells us that the mina makes fifty shekels: he reduces this foreign money to the weight of the Hebrews. The mina might probably be a Persian money originally, and adopted by the Greeks and by the Hebrews. But under the dominion of the Persians, the Hebrews were hardly at liberty to coin money of their own, being in subjection to those princes, and very low in their own country. They were still less able under the Chaldeans, during the Babylonish captivity; or afterward under the Grecians, to whom they were subject till the time of Simon Maccabaeus, to whom Antiochus Sidetes, king of Syria, granted the privilege of coining money in Judea, 1Ma 15:6. And this is the first Hebrew money, properly so called, that we know of. There were shekels and demi-shekels, also the third part of a shekel, and a quarter of a shekel, of silver.

The shekel of silver, or the silverling, Isa 7:23, originally weighed three hundred and twenty barleycorns; but it was afterward increased to three hundred and eighty-four barleycorns, its value being considered equal to four Roman denarii, was two shillings and seven pence, or according to Bishop Cumberland, two shillings and four pence farthing. It is said to have had Aaron’s rod on the one side, and the pot of manna on the other. The bekah was equal to half a shekel, Exo 38:26. The denarius was one- fourth of a shekel, seven pence three farthings of our money. The gerah, or meah, Exo 30:13, was the sixth part of the denarius, or diner, and the twenty-fourth part of the shekel. The assar, or assarion, Mat 10:29, was the ninety-sixth part of a shekel: its value was rather more than a farthing. The farthing, Mat 5:26, was in value the thirteenth part of a penny sterling. The mite was the half of a farthing, or the twenty-sixth part of a penny sterling. The mina, or maneh, Eze 45:12, was equal to sixty shekels, which, taken at two shillings and seven pence, was seven pounds fifteen shillings. The talent was fifty minas; and its value, therefore, three hundred and eighty-seven pounds ten shillings. The gold coins were as follows; a shekel of gold was about fourteen and a half times the value of silver, that is, one pound seventeen shillings and five pence halfpenny. A talent of gold consisted of three thousand shekels. The drachma was equal to a Roman denarius, or seven pence three farthings of our money. The didrachma, or tribute money, Mat 17:24, was equal to fifteen pence halfpenny. It is said to have been stamped with a harp on one side, and a vine on the other. The stater, or piece of money which Peter found in the fish’s mouth, Mat 17:27, was two half shekels. A daric, dram, 1Ch 29:7; Ezr 8:27, was a gold coin struck by Darius the Mede. According to Parkhurst its value was one pound five shillings. A gold penny is stated by Lightfoot to have been equal to twenty-five silver pence.

Hug derives a satisfactory argument for the veracity of the Gospels from the different kinds of money mentioned in them:The admixture of foreign manners and constitutions proceeded through numberless circumstances of life. Take, for example, the circulation of coin; at one time it is Greek coin; at another, Roman; at another time ancient Jewish. But how accurately is even this stated according to history, and the arrangement of things! The ancient imposts which were introduced before the Roman dominion were valued according to the Greek coinage; for example, the taxes of the temple, the , Mat 17:24. The offerings were paid in these, Mar 12:42; Luk 21:2. A payment which proceeded from the temple treasury was made according to the ancient national payment by weight, Mat 26:15; but in common business, trade, wages, sale &c, the assis and denarius and Roman coin were usual, Mat 10:29; Mat 20:3; Luk 12:6; Mar 14:5; Joh 12:5; Joh 6:7. The more modern state taxes are likewise paid in the coin of the nation which exercises at the time the greatest authority, Mat 22:19; Mar 12:15; Luk 20:24. Writers, who, in each little circumstance, which otherwise would pass by unnoticed, so accurately describe the period of time, must certainly have had a personal knowledge of it.

Fuente: Biblical and Theological Dictionary

Money

Isa 55:1 (a) This type condemns every religion that offers salvation by works. The type represents everything considered of spiritual value by human beings if it is used to purchase forgiveness, and obtain entrance into Heaven. Salvation is not for sale. It cannot be bought, nor earned, nor merited by any person, or in any way.

Mat 22:19 (c) This represents legitimate things which should be given to those with whom we are associated on earth. We should give to the family. to the community and to the government.

Mat 25:18 (b) This word is typical of any gifts or talents given to a person by the Lord and which should be invested for Him in His service.

Fuente: Wilson’s Dictionary of Bible Types