The latest issue of the Journal of Inductive Biblical Studies is available online, with the below articles and their abstracts. Individual essays are available from here, and the journal is available in its entirety as a pdf here.
Frederick J. Long
From the Editors
Shishou Chen
Can AI Perform Inductive Bible Study? A Case Study and Implications for Applying AI in Biblical Studies
This article explores the potential of employing generative AI in biblical studies, focusing on ChatGPT’s strengths and limitations to perform Inductive Bible Study (IBS). Using the Parable of the Sower (Matt 13:3b–9) as a case study, the author evaluates ChatGPT’s ability to carry out core IBS tasks, including division and the identification of Major Structural Relationships (MSRs) in Matthew and in Matthew 13, as well as interpreting Matt 13:3b–9. The study concludes that ChatGPT can serve as a valuable research assistant but cannot replace human scholars. It also proposes a responsible human-AI collaboration model, explores pedagogical applications, and outlines future directions for AI’s application in broader biblical studies.
Daniel J. Hanlon
“Where Shall Wisdom Be Found?”: Seeking the Place of Wisdom in Biblical Theology
This article explores the place of biblical wisdom literature within biblical theology, challenging the claim that wisdom resists integration into theological frameworks. Using Klink and Lockett’s taxonomy, it surveys five approaches—historical description, history of redemption, worldview-story, canonical, and theological construction—showing that each successfully incorporates wisdom in distinct ways. Rather than privileging a single method, the article argues for the primacy of inductive study of the biblical text. Close attention to wisdom books reveals key epistemological, ethical, and theological dimensions, which provide a flexible framework for integrating wisdom literature into biblical theology across diverse interpretive approaches.
Abbie F. Mantor
Does Eliphaz Begin Gently? Utilizing Inductive Study of Scripture to Analyze the Tone and Message of Job 3:3–5:7
While scholars generally concur on the divisions within the book of Job, the message of those sections is highly debated. One example is the first speech cycle (chs. 3–11) where commentators disagree on the tenor of the speeches. Are the friends offering support or critique? The Inductive Method of Bible interpretation offers helpful insight. This paper will offer a detailed analysis of the chiastic structure of Job’s opening lament and Eliphaz’s response in Job 3:3–5:7. The analysis will illuminate the interrelatedness of the two speeches, providing insights into the tone and message of the speeches.
W. Creighton Marlowe
Splitting Heirs: When the Land was Divided (Genesis 10:25)
Shem’s genealogy (in Gen 10:2–30) records that “Two sons were born to Eber: One was named Peleg [ גֶלֶפ ], because in his time the earth was divided [ הָ֣גְלְפִנ ]; his brother was named Joktan” (10:25; NIV). What this “division” was has generated a few popular views, but none has reached consensus. The major interpretations to date are that the division was: (1) geographically, the patriarchal partitioning of territories to Noah’s three sons, or (2) a second distribution of these territories after the first by Noah; or (3) the split of the Pangaea continent into the modern continents or some other geological event; or (4) linguistically, the scattering of people after the confusion of the people who built the tower in Babel. This fresh and focused look at this genealogy results in added support for a new and more satisfying interpretation. A plausible answer is a theological split between these brothers, since Joktan and his lineage are connected to Canaanite settlements (Gen 10:30).
Samuel Ken-En Gan
Who Are the Sons of God and Nephilim in Genesis 6?: An Exegetical, Theological, and Scientific Evaluation
Scholars debate the meaning of bene ha-elohim and Nephilim in Gen 6:1–4, interpreting the former as either spiritual or human, and the latter as giants or hybrids. Using historical exegesis, linguistic analysis, and genetic insights, this study concludes “sons of God” in Gen 6 refers specifically to humans, aligning with the biblical creation mandate of “kind after kind.” Although elsewhere the term may denote spiritual beings, this paper argues for a context-specific human interpretation in Gen 6, while acknowledging the broader biblical usage covering both angels and humans.
David B. Schreiner
An Enduring Foundation: A Journey with Inductive Bible Study
