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1852), others in the interest of biblical theology (as Haupt, 1847; Hosse, 1849; Hayd, 1859; Birkholz, 1859; and in Sweden, Lindgren, Upsala 1831) - have sought to render the reading of the book of Job easier and more profitable by means of a translation, with a short introduction and occasional explanations. Even with all these works before us, though they are in part excellent and truly serviceable, it cannot be affirmed that the task of the exposition has been exhaustively performed, so that absolutely no plus ultra remains. To adjust the ideal meaning of the book according to its language, its bearing on the history of redemption, and its spiritual character, - and throughout to indicate the relation of the single parts to the idea which animates the whole is, and remains, a great task worthy of ever-new exertion. We will try to perform it, without presuming that we are able to answer all the claims on the expositor. The right expositor of the book of Job must before everything else bring to it a believing apprehension of the work of Christ, in order that he may be able to comprehend this book from its connection with the historical development of the plan of redemption, whose unity is the work of Christ. Further, he must be able to give himself up freely and cheerfully to the peculiar vein of this (together with Ecclesiastes) most bold of all Old Testament books, in order that he may gather from the very heart its deeply hidden idea. Not less must he possess historical perception, in order that he may be able to appreciate the relativeness with which, since the plan of salvation is actually and confessedly progressive, the development of the idea of the book is burdened, notwithstanding its absolute truth in itself. Then he must not only have a clear perception of the divinely true, but also of the beautiful in human art, in order to be able to appreciate the wonderful blending of the divine and human in the form as in the contents. Finally,