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This paper is a case study aimed at evaluating the potential application of generative AI, specifically ChatGPT, in Old Testament studies. It critically analyzes and examines the major interpretative views of Job 42:6 and the novel interpretation of the speaker as God proposed by Pieter van der Lugt and Troy W. Martin. In the process of studying the primary interpretations of Job 42:6 and the new interpretation, this study explores the use of ChatGPT as a tool for academic research. The exploration focuses on its ability to collect information on the Hebrew text, analyze prior studies on the passage, generate new interpretations based on learned data, analyze newly introduced scholarly materials, and produce comprehensive opinions incorporating the additional data. The study concludes with the following findings.

This paper examines the history of ancient Israel during the periods of exile and post-exile. It traces the circumstances surrounding the fall of the Northern and Southern Kingdoms as witnessed in the Old Testament, and it also explores, albeit faintly, the lives of the Samaritans and Judeans who lived in the Mesopotamian region. The Northern Kingdom began its period of forced deportation with the attack on Samaria by Tiglath-Pileser III and the fall of Samaria under Shalmaneser V. These people were deported to regions such as Gozan and Halah in Mesopotamia, where they lived in places like Dur-Sharrukin. Some worked as carpenters and potters, while others lived as free farmers, chariot drivers, and accountants. In other words, most of them retained the status of free individuals with freedom in their activities. The Southern Kingdom saw the forced deportation of Judeans intensify with the rise of Nebuchadnezzar II of the Neo-Babylonian Empire. These exiled Judeans formed social alliances or community villages, such as "Bīt-Abīrām" (House of Abraham's City) and "Āl Yaḫudu" (City of Judah) in the Babylonian region. They lived as free citizens within economic cooperatives called "ḫaṭru." After the decree of Cyrus, the founder of the Persian Empire, there were at least four distinct return groups from the Babylonian region. Within the post-exilic golah community, some groups aspired to restore the Davidic dynasty, while others advocated for the establishment of a priestly nation. During the theocratic period, the authority of the priests grew stronger, and the status of the Levites was elevated. As the prophetic messages of salvation failed, apocalypticism emerged to take their place, leading the golah community toward an eschatological perspective. The lives of Jewish diasporas in Egypt are revealed through numerous papyri discovered in Elephantine. Similarly, the lives of Mesopotamian Jewish diasporas are documented in the prominent Murašû Archive from the Persian period.

he goal of this study is to reexamine the final assessment of the Northern Kingdom (2 Kings 17) by the Deuteronomist and the description of the Samaritans in Jesus’ Samaritan ministry that left traces in the gospel tradition, and to describe the context of the tradition of non-discriminatory inclusiveness toward Samaria geographically, historically, and theologically. To this end, the researcher examined the explicit and implicit messages to the recipients in the text of the Deuteronomist, and approached the Samaritan descriptions in Luke and John as consistent theological themes of each gospel. In addition, the silence on Samaria was explained by reconstructing the authorship environment and recipient group of the group of transmitters in Mark and Matthew, which do not explicitly mention Samaria. The results of this study are as follows. The evaluation that the Northern Kingdom was religiously syncretistic and the Southern Kingdom was not requires a reconsideration of its validity. The author of Kings does not take it for granted that Jerusalem was not the central sanctuary(?) as the basis for the destruction of Northern Israel. In fact, since both kingdoms were fostering syncretism, it is not appropriate as a factual basis for discrimination against Samaria even when based on the historical evaluation principle of the Deuteronomist historian. First, 2 Kings 17:24-41 describes the religious situation in Samaria, an administrative province of Assyria, immediately after the fall of Samaria in 722 BC, and has no connection to the conflict (division) between the two sides after the reconstruction of the Temple of Jerusalem in the Persian era (Ezra 4:1-5; Hag 2:10-14). Second, 2 Kings 17:24-41 directly criticizes the ‘exilic tension and confrontation’ between the North and South for approximately 150 years, and the direct recipients of this criticism are foreigners, who were immigrants and had no idea about the ‘sins of Jeroboam’, and who had followed the laws of their own gods until now only recently became interested in the faith of Yahweh. The implied recipients of this text were the northern kingdom refugees living in Samaria, who appealed to them to break away from the syncretism of the newly arrived upper class and return to the Yahweh cult in Jerusalem.