The Identity of Emmanuel and His Mission: The Annunciation of the Great Good News. An Exegetical-Theological Analysis of Is 8:23b – 9:6

Egzegeza ulomka Iz 8,23b – 9,6 pokazala je postojanje različitih stavova glede razgraničenja ulomka, postavljanja povijesnih okvira ulomka, povijesnoga konteksta i autorstva, a to onda znači i glede različitoga čitanja (relecture) teksta. Provedena egzegeza uvažila je dosadašnja istraživanja i mišljenja te na temelju provedene analize teksta predlaže da se tekst ne čita samo iz jednoga vremenskog kuta nego da se različitost slojeva, koji se zamjećuju u tekstu, pripiše različitim čitanjima teksta (relecturama) u različito vrijeme te u nastojanjima njegova posadašnjenja. Interpretacija u ovome radu ide prema dinamičkom i otvorenom, a ne statičkom i zatvorenom razumijevanju teksta, ide prema hermeneutici čija je snaga upravo u tome novom razumijevanju u novim povijesnim okolnostima, što upravo otvara mogućnost da se Emanuel u različito vrijeme različito shvaćao: očekivanje kralja u VIII. stoljeću (prva relectura), pojava novoga vladara u Jošijino vrijeme u VII. stoljeću (druga relectura), vladavina Boga kao kralja u poslijesužanjskom vremenu (treća relectura) te konačno Emanuela u Isusovu rođenju u novozavjetnom vremenu (četvrta relectura). Identitet Emanuela ima svoju podlogu u navedenome ulomku koji pokazuje kako zagonetni lik Emanuela opisan u četirima sintagmama koje imaju po dva pojma nosi obilježja zemaljske ali isto tako i nebeske stvarnosti. U toj nerazdvojnoj povezanosti novozavjetno čitanje moglo je iščitati i Isusov identitet pravoga Boga i pravoga čovjeka. Sve je to dobilo dodatno značenje u uokvirivanju njegova identiteta u okvire velike Božje ljubavi koja će izvesti to djelo. Iz tog okvira proizlazi i najava velike radosne vijesti. Provedena egzegeza u ovome je ulomku pokazala, također, kako je riječ Božja kao obećanje živa i dinamična i kako je kao takvu treba razumijevati, uvažavati i shodno tomu i tumačiti te da je to i najbolji hermeneutički ključ za njezino otključavanje. Samo je u toj otvorenosti novozavjetno čitanje moglo u tom tekstu prepoznati Isusovu pojavu i djelovanje.The exegesis of the passage in Is 8:32b – 9:6 has shown the existence of various attitudes related to how the passage should be divided, how its historical frame should be set, and what its historical context and authorship are, which then lead to differing views on how the text should be read (relecture). The exegesis has respected previous research and opinions on the text, but it proposes, on the basis of an analysis of the text, that it should not be read from the standpoint of only one time period, but that instead the variety of layers, which can be noticed in the text, should be ascribed to various readings of the text (relectures) in various times and in an effort to make it relevant for a given time. In this article the interpretation leans towards dynamic and open, and not static and closed understanding of the text; it leans towards hermeneutics, whose power lies in precisely this new understanding in new historical circumstances, which then leads to a possibility that Emmanuel was understood differently in different time periods: the expectance of the king in the 8th century (first relecture), the emergence of a new ruler in Josiah’s time in the 7th century (second relecture), the reign of God as king in post-slavery period (third relecture) and, finally, Emmanuel in the birth of Jesus in the New Testament times (fourth relecture).The identity of Emmanuel has its basis in the aforementioned passage that shows the mysterious image of Emmanuel, described in four syntagmas of which each has two terms, as somebody who has characteristics of earthly and heavenly reality. In that undividable connection, the New Testament reading could also read out Jesus’ identity as the true God and the true human being. All of this gained an additional meaning by putting his identity within the frame of the great God’s love, which will perform this deed. This is also the frame from which the annunciation of the great good news comes from. The exegesis of this passage also showed that the word of God as a promise is alive and dynamic and that it has to be understood, respected, and interpreted as such, and that this is in itself the best hermeneutical key for unlocking it. Only in this openness could the New Testament reading recognise Jesus’ appearance and activity