Mighty to Save: A Literary and Historical Study of Habakkuk 3 and Its Traditions by Christopher R. Lortie

Abstract

Reviewed by: Mighty to Save: A Literary and Historical Study of Habakkuk 3 and Its Traditions by Christopher R. Lortie Jamie A. Banister christopher r. lortie, Mighty to Save: A Literary and Historical Study of Habakkuk 3 and Its Traditions (ATSAT 99; St. Ottilien: EOS, 2017). Pp. x + 277. Paper €39.95. This monograph is a slightly revised version of Lortie's dissertation submitted to the faculty at Albert-Ludwigs-Universität in Freiburg, Germany, and defended in 2015. As indicated in the subtitle, L.'s study focuses on literary and historical matters pertaining to Habakkuk 3, which is well known for its text-critical problems and complex history of transmission and interpretation. In chap. 1, L. sets the stage for the study by summarizing the history of ancient Jewish and Christian interpretations as well as modern research regarding Habakkuk 3. Ancient interpretations discussed are the inclusion of Habakkuk 3 as one of the Haftarah texts, Jerome's translation and commentary, Cyril of Alexandria's commentary, Bede, Martin Luther, and John Calvin. Modern scholars discussed include Carl Friedrich Keil, Julius Wellhausen, Bernhard Duhm, Ferris Stephens, Umberto Cassuto, William Irwin, W. F. Albright, Sigmund Mowinckel, Baruch Margulis, John Eaton, Theodore Hiebert, Richard Patterson, Yitzhak Avishur, David Toshio Tsumura, Robert Haak, Francis I. Andersen, Henrik Pfeiffer, G. Michael O'Neil, and John E. Andersen. Most of these scholars, along with Dominique Barthélemy, J. J. M. Roberts, and Wilhelm Rudolph, provide the basis of much of L.'s interaction with secondary literature throughout the monograph. L. notes two main interpretive trends: (1) comparisons of Habakkuk 3 with ancient Near Eastern literature and (2) "form-critical assessment of the liturgical style and function of the text with its possible cultic function" (p. 12). In chap. 2, L. concentrates largely on establishing the text, along with separate analyses of syntax, structure, and genre. One of L.'s critiques of previous work on Habakkuk 3 is that textual criticism, literary criticism, structure, and interpretation often get lumped together and can influence proposals for an original Hebrew Vorlage that may not have any support in the manuscript traditions. Thus, L. devotes separate sections or chapters to each [End Page 318] of these topics. L. works verse by verse (or sometimes by partial verses). The result, as L. predicted, is a text that is much closer to the MT than that of most other text-critical studies of Habakkuk 3. In chap. 3, L. moves on to interpretation of Habakkuk 3. Again, L. goes verse by verse (or close to it), but this time he also treats the verses as part of their larger units (where applicable): superscription; v. 2; vv. 3-15 (further broken down into vv. 3-7 and vv. 8-15); and vv. 16-19. Although recognizing similarities with ancient Near Eastern texts and mythology, L. rejects limiting the influence to one particular ancient Near Eastern tradition or text. Lortie considers the larger context of Habakkuk 3 in chap. 4. First, L. addresses the interpretation of Habakkuk 3 in relation to Habakkuk 1–2. He argues that the Book of Habakkuk shows a tripartite structure: (a) judgment against Israel/Judah; (b) oracles against nations; and (c) mostly announcements of salvation. Next, L. expands the discussion even more widely to consider the function of Habakkuk 3 within the larger context of the Book of the Twelve (Minor Prophets). In chap. 5, L. takes a closer look at the ancient versions of Habakkuk, starting with the Greek versions (LXX, Barberini, and Naḥal Ḥever), each discussed separately. Discussion of the Latin Vulgate follows the Greek, which is in turn followed by the Aramaic translation in the Targum Jonathan. L. traces most differences in the translations to interpretive choices rather than a Hebrew Vorlage different from that of the MT. In chap. 6, L. addresses the theology of Habakkuk 3 and, in chap. 7, summarizes L.'s findings. He notes five theological aspects pertaining to the portrayal of God in Habakkuk 3. He also discusses the issue of theodicy in Habakkuk 3, which, he admits, "is not completely answered in the text" (p. 254). In the end, L. argues that Habakkuk 3 is meant to be experienced...