And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for an hundred pieces of money.

And he bought that part of the field, in which he pitched his tents, of the children of Hemor, the father of Sichem for a hundred lambs.

And he bought the portion of the field where he had spread his tent, of the hand of the sons of Hamor, Shechem's father, for a hundred kesitahs.

And he bought a part of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for a hundred pieces of money.

and he buyeth the portion of the field where he hath stretched out his tent, from the hand of the sons of Hamor, father of Shechem, for a hundred kesitah;

And for a hundred bits of money he got from the children of Hamor, the builder of Shechem, the field in which he had put up his tents.

He bought the parcel of ground where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for a hundred kesitahs.

And he bought the part of the field in which he had pitched his tents from the sons of Hamor, the father of Shechem, for one hundred lambs.

Et emit partem agri, in quo tetendit tabernaculum suum, de manu filiorum Hamor patris Sechem, centum nummis.

For a hundred pieces of money - The original, במאה קשיטה bemeah kesitah, has been a matter of long and learned discussion among critics. As kesitah signifies a lamb, it may imply that Jacob gave the Hamorites one hundred lambs for the field; but if it be the same transaction that St. Stephen refers to in Acts 7:16, it was money, τιμης αργυριον, a sum or price of silver, which was given on the occasion. It has been conjectured that the money had the figure of a lamb stamped on it, because it was on an average the value of a lamb; and hence it might be called a kesitah or lamb from the impression it bore. It is certain that in many countries the coin has had its name from the image it bore; so among our ancestors a coin was called an angel because it bore the image of an angel; hence also a Jacobus, a Carolus, a Lewis, (Louis d' Or), a Joel, because certain coins in England, Spain, France, and Portugal, bore on one side the image of the kings of those countries, James, Charles, Lewis, Joseph, or Johannes. The Athenians had a coin called βους, an ox, because it was stamped with the figure of an ox. Hence the saying in Aeschylus:
Τα δ' αλλα σιγω, βους επι γλωττης
μεγας
Βεβηκεν
Agam. v. 36.
"I must be silent concerning other matters, a great ox has come upon my tongue;" to signify a person who had received a bribe for secrecy, i.e., a sum of money, on each piece of which an ox was stamped, and hence called βους, an ox. The word opes, riches, is a corruption of the word oves, sheep, because these animals in ancient times constituted the principal riches of their owners; but when other cattle were added, the word pecunia, (from pecus, cattle), which we translate money, and from which we still have our English term pecuniary, appears to have been substituted for oves, because pecus, pecoris, and pecus, pecudis, were used to signify all kinds of cattle large and small. Among our British and Saxon ancestors we find coins stamped with the figure of an ox, horse, hog, goat, etc., and this custom arose in all probability, both among them and other nations, from this circumstance, that in primitive times the coin was the ordinary value of the animal whose image it bore. It is, all circumstances weighed, most likely that a piece of money is here intended, and possibly marked with the image of a lamb; but as the original word קשיטה kesitah occurs only here, and in Joshua 24:32, and Job 42:11, this is not sufficiently evident, the word itself being of very doubtful signification. Mr. Parkhurst is of opinion that the kesitah bore the image of a lamb; and that these lamb coins of the ancient Hebrews typified the Lamb of God, who in the Divine purpose was considered as slain from the foundation of the world, and who purchased us unto God with his own blood. The conjecture is at least pious, and should lead to useful reflections. Those who wish to see more on this subject may consult the writers in the Critici Sacri, and Calmet.

And he bought a parcel of a field,.... Not the whole, but a part of it; this he did, though he was heir of the whole country, because, as yet, the time was not come for him or his to take possession of it:
where he had spread his tent; the ground that it stood upon, and what was adjoining to it, for the use of his cattle: this he bought
at the hand of the children of Hamor; of some one of them, in whose possession it was, and perhaps with the consent of the rest, and before them, as witnesses:
for an hundred pieces of money; Onkelos, the Septuagint, Vulgate Latin, Samaritan, Syriac, and Arabic versions render it a hundred lambs or sheep, cattle being used to be given in exchange for things in trade and commerce; but as money was in use before the times of Jacob, and Stephen expresses it as a "sum of money", Acts 7:16; and this best agrees with the use of the word in Job 42:11, the only place besides this, excepting Joshua 24:32, in which it is used, it seems best so to interpret it here; and the pieces of money might be such as were of the value of a lamb or sheep, or rather had the figure of one impressed upon them. Laban, from whom Jacob might have them, or his neighbours, and also Jacob himself, being shepherds, might choose thus to impress their money; but the exact value of these pieces cannot be ascertained: the Jewish writers generally interpret them of a "meah", which was the value of one penny of our money, and twenty of them went to a shekel; so that a hundred of these must make a very small and contemptible sum to purchase a piece of ground with.

an hundred pieces of money--literally, "lambs"; probably a coin with the figure of a lamb on it.