According to the Mishnah and other rabbinic sources, a common worker’s annual income in first-century Judea ranged from 200 to 300 denarii. The Talmud records that a small loaf of bread cost about 1/24 of a denarius, while the Roman writer Pliny notes that a pound of frankincense cost around 6 denarii. Roman military documents show legionaries earned about 225 denarii annually during this period. Tax records from Egypt, which reflect similar economic conditions, indicate that skilled artisans could earn two to three denarii daily, while agricultural workers earned about one denarius.

The New Testament provides numerous reference points that align with these historical sources. Jesus’ parables consistently present one denarius as a day’s wage for agricultural workers (Matthew 20:2). The pricing mentioned in Revelation 6:6—one quart of wheat for a denarius—represents severe inflation, as this amount would normally buy eight to ten quarts. The Good Samaritan’s payment of two denarii to the innkeeper (Luke 10:35) suggests modest lodging cost about a quarter to a third denarius daily. The woman’s perfume valued at 300 denarii (Mark 14:5) represents nearly a year’s wages, indicating the vast gulf between basic necessities and luxury items.

The Jerusalem Temple system provides additional economic context. The annual Temple tax of two drachmas (equivalent to two denarii) mentioned in Matthew 17:24 represented two days’ wages for most workers. The financial burden of this tax on common people is illustrated in Matthew 17:24-27, where Peter lacks even this modest sum. Jesus performs a miracle, directing Peter to catch a fish with a four-drachma coin in its mouth to pay the tax for both of them—a story that subtly reveals both the economic status of Jesus’ followers and divine provision. While we don’t have direct Roman sources for the exact costs of sacrificial animals in this period, Luke 12:6 provides a helpful reference point: five sparrows could be bought for two assaria (about 1/8 of a denarius), suggesting birds like pigeons used for sacrifice were relatively affordable. The Law’s provision for both expensive offerings (unblemished lambs) and more affordable options (doves) suggests a deliberate attempt to make Temple participation possible across social classes. This is supported by Luke 2:24, which notes Mary and Joseph offering two doves or pigeons—the sacrifice prescribed for those who could not afford a lamb (Leviticus 12:8).

While direct conversions to modern currency are problematic due to vast differences in economic systems and industrialization, we can assess buying power in ancient Judea.

This also enriches our understanding of the New Testament narratives, from Jesus’ parables about money to the widow’s mites or Mary’s expensive perfume. These economic details reveal a society where most people lived modestly, luxury items represented extreme wealth, and religious obligations could pose a significant financial burden on ordinary people.​​​​​​​​​​​​​​​​