19But God split the hollow place that is in Lehi so that water came out of it. When he drank, his strength returned and he revived. Therefore he named it En-hakkore, which is in Lehi to this day. 20So he judged Israel twenty years in the days of the Philistines.

NASB ©1995

American Standard Version
But God clave the hollow place that is in Lehi, and there came water thereout; and when he had drunk, his spirit came again, and he revived: wherefore the name thereof was called En-hakkore, which is in Lehi, unto this day.

Douay-Rheims Bible
Then the Lord opened a great tooth in the jaw of the ass, and waters issued out of it. And when he had drank them he refreshed his spirit, and recovered his strength. Therefore the name of that place was called, The Spring of him that invoked from the jawbone, until this present day.

Darby Bible Translation
And God split open the hollow place that is at Lehi, and there came water from it; and when he drank, his spirit returned, and he revived. Therefore the name of it was called En-hakkor'e; it is at Lehi to this day.

English Revised Version
But God clave the hollow place that is in Lehi, and there came water thereout; and when he had drunk, his spirit came again, and he revived: wherefore the name thereof was called En-hakkore, which is in Lehi, unto this day.

Webster's Bible Translation
But God cleaved a hollow place that was in the jaw, and there came water out of it; and when he had drank, his spirit came again, and he revived. Wherefore he called the name of it En-hakkore, which is in Lehi to this day.

World English Bible
But God split the hollow place that is in Lehi, and water came out of it. When he had drunk, his spirit came again, and he revived: therefore its name was called En Hakkore, which is in Lehi, to this day.

Young's Literal Translation
And God cleaveth the hollow place which is in Lehi, and waters come out of it, and he drinketh, and his spirit cometh back, and he reviveth; therefore hath one called its name 'The fountain of him who is calling,' which is in Lehi unto this day.Whether the Degrees of Prophecy Can be Distinguished According to the Imaginary vision?
Objection 1: It would seem that the degrees of prophecy cannot be distinguished according to the imaginary vision. For the degrees of a thing bear relation to something that is on its own account, not on account of something else. Now, in prophecy, intellectual vision is sought on its own account, and imaginary vision on account of something else, as stated above (A[2], ad 2). Therefore it would seem that the degrees of prophecy are distinguished not according to imaginary, but only according to …
Saint Thomas Aquinas—Summa Theologica

The King James Version as English Literature
LET it be plainly said at the very first that when we speak of the literary phases of the Bible we are not discussing the book in its historic meaning. It was never meant as literature in our usual sense of the word. Nothing could have been further from the thought of the men who wrote it, whoever they were and whenever they wrote, than that they were making a world literature. They had the characteristics of men who do make great literature-- they had clear vision and a great passion for truth; …
McAfee—Study of the King James Bible

The Historical Books.
1. In the Pentateuch we have the establishment of the Theocracy, with the preparatory and accompanying history pertaining to it. The province of the historical books is to unfold its practiced working, and to show how, under the divine superintendence and guidance, it accomplished the end for which it was given. They contain, therefore, primarily, a history of God's dealings with the covenant people under the economy which he had imposed upon them. They look at the course of human events on the …
E. P. Barrows—Companion to the Bible

Judges
For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes …
John Edgar McFadyen—Introduction to the Old Testament

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