Understanding δίδραχμον (didrachmon) Strong’s G1323: The Temple Tax Coin that Reveals Messiah’s Divine Sonship

Pronunciation Guide: dee-DRAKH-mon

Basic Definition

Strong’s G1323: The δίδραχμον was a specific Greek silver coin equivalent to two drachmas, used primarily for the annual half-shekel Temple tax required of every Jewish male. This coin appears exclusively in Matthew 17:24, where Temple tax collectors approached Peter about whether Yeshua paid this obligatory religious duty. The δίδραχμον represents not just currency but a powerful theological symbol of covenant obligation and ultimately reveals Yeshua’s unique relationship to the Father.

Etymology and Morphology

• Noun (neuter)
• Derived from δίς (dis, “twice”) + δραχμή (drachmē, “drachma”)
• Hellenistic Greek origin
• Used in narrative contexts describing religious and socioeconomic practices
• Appears in the Gospels only once but has significant parallels in Septuagint texts
• Approximately equivalent to two days’ wages for a laborer in first-century Palestine

δίδραχμον Morphology:

• δίδραχμον (nominative/accusative singular) – a didrachma coin
• διδράχμου (genitive singular) – of a didrachma coin
• διδράχμῳ (dative singular) – with/by a didrachma coin
• δίδραχμα (nominative/accusative plural) – didrachma coins

Origin & History

The δίδραχμον originated in ancient Greek monetary systems, where the drachma was a standard unit of currency. The term appears frequently in Hellenistic literature to denote a specific coin valued at two drachmas. In the Septuagint (LXX), translators used δίδραχμον to render the Hebrew בֶּקַע (beqa), which was half a shekel—the exact amount prescribed for the Temple tax in Exodus 30:13-16. For example, in Exodus 30:13 (LXX), we read τὸ ἥμισυ τοῦ διδράχμου (“half of a didrachmon”), which was established as the “ransom money” for each person counted in the census.

Josephus, the first-century Jewish historian, confirms in “Antiquities of the Jews” (Book 3, 8:2) that this Temple tax continued from Moses’ time through the Second Temple period, describing how the half-shekel (equivalent to two Attic drachmas) was collected annually from every Jew for Temple maintenance. By the first century CE, the δίδραχμον had become specifically associated with this religious obligation rather than just being a generic monetary term, making its appearance in Matthew particularly significant within the Jewish religious context.

Expanded Definitions & Translation Options

• A silver coin worth two drachmas, equivalent to half a shekel in Jewish currency
• The specific coin designated for paying the annual Temple tax required by Mosaic Law
• A monetary unit representing approximately two days’ wages for the average laborer
• A symbol of religious obligation and covenant membership within the Jewish community
• A theological object lesson used by Yeshua to reveal His divine Sonship

δίδραχμον Translation Options:

• “Temple tax” – Captures the religious function rather than merely the monetary value, appropriate when emphasizing the religious obligation context
• “Two-drachma coin” – Literal translation that preserves the original Greek monetary designation, useful for historical accuracy
• “Half-shekel” – Connects to the Hebrew terminology from Torah, highlighting the Jewish roots of the practice
• “Sacred tax” – Emphasizes the religious nature while being accessible to modern readers unfamiliar with ancient currency systems

Biblical Usage

The term δίδραχμον appears explicitly only once in the New Testament, in Matthew 17:24, where the collectors of the Temple tax approach Peter and ask, “Does your teacher not pay the δίδραχμον?” This seemingly mundane question about taxation becomes the setting for one of Yeshua’s most profound revelations about His identity. The subsequent conversation and miracle demonstrate Yeshua’s divine Sonship and sovereignty, while simultaneously modeling submission to earthly authorities.

In the Septuagint, δίδραχμον appears more frequently, particularly in contexts related to the Temple tax, sanctuary weights, and valuations. It appears in Exodus where the half-shekel atonement money is established, in Numbers regarding sanctuary weights, and in various passages about valuations and redemption prices. This usage creates an important theological foundation for understanding the Matthew passage, as the didrachmon was not merely a coin but carried significant theological weight as the “ransom” or “atonement money” for one’s soul.

• “And when they had come to Capernaum, those who collected the two-drachma tax [δίδραχμον] came to Peter and said, ‘Does your teacher not pay the two-drachma tax?'” Matthew 17:24
• “Everyone who is numbered, from twenty years old and over, shall give the contribution to the LORD. The rich shall not pay more and the poor shall not pay less than the half shekel [δίδραχμον in LXX].” Exodus 30:14-15
• “You shall take five shekels apiece, per head; you shall take them in terms of the shekel of the sanctuary [δίδραχμον in LXX].” Numbers 3:47
• “If a man consecrates to the LORD part of the fields of his own property, then your valuation shall be proportionate to the seed needed for it: a homer of barley seed at fifty shekels [δίδραχμα in LXX] of silver.” Leviticus 27:16
• “If it is an unclean animal, then he shall redeem it according to your valuation and add to it one-fifth of it; and if it is not redeemed, then it shall be sold according to your valuation [διδράχμου in LXX].” Leviticus 27:27

Cultural Insights

The δίδραχμον and its connection to the Temple tax provides one of the most fascinating windows into first-century Jewish religious practice. The annual half-shekel tax was not merely a financial obligation but a profound religious statement. According to the Mishnah (Shekalim 1:1-7), Temple tax collection booths were set up throughout Israel on the 15th of Adar (approximately March), one month before Passover. Collectors would announce the approaching deadline, and on the 25th, they would begin to use coercive measures against those who hadn’t paid. The tax was universal—both rich and poor paid exactly the same amount—symbolizing that all souls were equally valuable before יהוה (Yahweh).

What makes the Matthew 17 account particularly significant is its timing and location. Capernaum was a border town where tax collections were strictly enforced. The text suggests this encounter likely occurred during the collection period, perhaps near Passover. The collectors’ approach to Peter rather than directly to Yeshua followed Jewish custom—they were showing respect by addressing a disciple rather than confronting the teacher directly. This cultural context reveals that the question “Does your teacher not pay the Temple tax?” carried the underlying accusation of whether Yeshua recognized the Temple’s authority—a politically and religiously charged question that Yeshua answered with extraordinary wisdom through both His words and the miracle of the coin in the fish’s mouth.

Theological Significance

The δίδραχμον passage in Matthew 17:24-27 unveils profound theological truths about Yeshua’s identity and mission. When Peter affirms that Yeshua pays the tax, Yeshua uses this opportunity to reveal His divine Sonship. He asks Peter, “From whom do the kings of the earth collect customs or poll-tax, from their sons or from strangers?” After Peter answers “from strangers,” Yeshua declares, “Then the sons are exempt.” This statement is revolutionary—Yeshua is claiming that as the Son of God, He is naturally exempt from paying tax to His Father’s house.

This declaration forms a theological bridge between Yeshua’s identity revealed at His transfiguration (just before this incident) and His upcoming sacrificial death. The Temple tax originated in Exodus 30 as “ransom money” to atone for one’s soul. By declaring Himself exempt yet still paying the tax, Yeshua demonstrates that He is not one who needs redemption but rather the Redeemer Himself. The miracle of providing the exact tax amount (a stater/tetradrachmon worth four drachmas, covering both Himself and Peter) through a fish’s mouth demonstrates His sovereignty over creation while foreshadowing how He will provide spiritual ransom not through silver or gold but through His precious blood—the ultimate atonement that the Temple system merely prefigured.

Personal Application

The δίδραχμον account invites us to reflect on our own relationship with God. Just as Yeshua revealed His unique Sonship yet humbly submitted “so that we do not cause offense,” we are called to balance our freedom in the Messiah with sensitivity to others. This passage challenges us to consider: Do we recognize our true identity as children of the King? Are we living from that position of spiritual privilege while remaining humble servants?

Furthermore, the provision of the coin in the fish’s mouth reminds us that God’s provision often comes in unexpected ways. When we face obligations—whether financial, relational, or spiritual—we can trust that the same Lord who commanded creation to provide a coin can supply all our needs according to His riches in glory. The next time you face an impossible situation, remember the δίδραχμον in the fish’s mouth and trust that the Son who paid your ultimate ransom continues to care for your daily concerns with the same creative power.

Related Words

• κῆνσος (kēnsos, “census tax”) [KAYN-sos] – The Roman poll tax paid to Caesar, as opposed to the religious Temple tax. While the δίδραχμον represented obligation to God’s Temple, the κῆνσος symbolized submission to Roman authority. See G2778
• φόρος (phoros, “tribute”) [FOR-os] – A broader term for taxes or tribute paid to a ruler, emphasizing the relationship between subject and sovereign, while δίδραχμον specifically referred to the religious tax for Temple maintenance. See G5411
• στατήρ (statēr, “stater”) [stah-TAIR] – A silver coin worth four drachmas (tetradrachmon), exactly the amount needed to pay the Temple tax for two people. This is the coin Yeshua instructed Peter to find in the fish’s mouth. See G4715
• δραχμή (drachmē, “drachma”) [drakh-MAY] – The basic Greek currency unit of which the δίδραχμον was worth two. Featured in Yeshua’s parable of the lost coin, symbolizing the value God places on the lost. See G1406
• λύτρον (lytron, “ransom”) [LOO-tron] – The price paid for redemption, connecting conceptually to the original purpose of the Temple tax as “ransom money” for one’s soul in Exodus 30:12. Yeshua became our ultimate λύτρον. See G3083

Did you Know?

• Did you know that archaeological excavations in Jerusalem have uncovered actual didrachmon coins in the ruins around the Temple Mount? These coins, often Tyrian shekels (equal to the didrachmon), were preferred for the Temple tax because of their consistent high silver content. Jewish authorities made an exception to their usual prohibition against images for these coins, which ironically bore the image of the pagan god Melqart, because their reliable silver purity made them ideal for sacred offerings. This historical reality adds poignancy to Yeshua’s teaching about the coin, as He (the true image of God) was discussing payments made with coins bearing false divine images.
• Did you know that the annual Temple tax funded the daily communal sacrifices that atoned for all Israel? By the first century, the collected didrachmon coins were used to purchase animals for the daily Tamid sacrifice, representing the entire nation before God. When Yeshua declared “the sons are exempt” yet still paid the tax, He was foreshadowing how He would soon replace this entire sacrificial system with His own body as the once-for-all sacrifice. The silver coin from the fish thus stands as a symbolic bridge between the old covenant’s monetary atonement and the new covenant’s blood atonement.
• Did you know that after the Temple’s destruction in 70 CE, Roman authorities cruelly continued collecting the didrachmon tax, but redirected it to Jupiter Capitolinus’ temple in Rome? This “Fiscus Judaicus” (Jewish Tax) transformed the voluntary religious contribution into a humiliating punishment for being Jewish. Christians eventually gained exemption from this tax by distinguishing themselves from Judaism, creating tension between Jewish and Gentile believers. This historical aftermath makes Yeshua’s balanced approach to the tax—affirming both His freedom from obligation yet willingly paying “so as not to offend”—all the more prescient and instructive for navigating complex religious-political entanglements.

Remember This

The δίδραχμον is not merely a coin but a profound theological symbol revealing how the Son of God, exempt from paying ransom for Himself, nevertheless provided payment for us—not with silver or gold, but with His precious blood as the ultimate atonement that sets us truly free.