[pt] Os bezerros de Arão e Jeroboão: Uma verificação da relação intertextual entre Ex 32,1-6 e 1 Rs 12,26-33 tem por objetivo tanto verificar a existência das várias relações intertextuais entre as passagens de Ex 32,1-6 e 1 Rs 12,26-33 quanto apresentar e demonstrar como se manifesta essa intertextualidade. Esta tese faz uso do método sincrônico da análise narrativa. A necessidade de trabalhar com o método sincrônico da análise narrativa existe porque a verificação, a apresentação e a demonstração das relações intertextuais precisam considerar o texto na sua forma final. Este trabalho visar contribuir para o estudo das relações intertextuais aplicadas aos textos bíblicos tanto propondo uma clara conceituação de intertextualidade quanto apresentando os critérios de classificação de suas manifestações, bem como deseja verificar que existem relações intertextuais específicas entre Ex 32,1-6 e 1 Rs 12,26-33 e ampliar o horizonte dessas relações intertextuais a todos os versos dos textos de Ex 32,1-6 e 1 Rs 12,26-33. / [en] Aaron s and Jeroboam s Calves: An Intertextuality Verification Analyzing Exodus 32,1-6 and I Kings 12,26-33 has the purpose not only to verify the existence of a broad intertextuality relations between Exodus 32,1-6 and I Kings 12,26-33 but also to present and demonstrate how this intertextuality relation occurs. This thesis is based using the synchronic method of narrative analysis. The reason to use narrative analysis is because the verification in how the text is presented and demonstrated has to consider the text itself in its final form. This work is focused to shad light in the study of intertextuality relations to or deriving meaning applied to the biblical texts not only proposing a clear concept and thesis but also to present the criteria of classification and manifestation as well. Verifying that there are interrelationships in both texts between Exodus 32,1-6 and I Kings 12,26-33 and to broaden the perspective in these intertextuality to every single verses in Exodus 32,1-6 and I Kings 12,26-33. / [it] I vitelli di Aronne e Geroboamo: Una verifica del rapporto intertestuale tra Es 32, 1-6 e 1 Re 12,26-33 ha come oggetto tanto verificare l esistenza dei vari rapporti intertestuali tra i passaggi di Es 32,1-6 e 1 Re 12,26-33 quanto presentare e dimostrare come si manisfesta questa intertestualità. Questa tesi usa il metodo sincronico dell analise narrativa. La necessità di lavorare con il metodo sincronico dell analise esiste perché la verifica, la presentazione e la dimostrazione dei rapporti intertestuali hanno bisogno di considerare il testo nella sua forma finale. Questo lavoro si rivolge a contribuire con lo studio dei rapporti intertestuali applicati ai testi biblichi tanto al proporre un chiaro concetto di intertestualità quanto al presentare i criteri di classificazione delle sue manifestazioni cosí come desidera verificare che ci sono rapporti intertestuali specifichi tra Es 32, 1-6 e Re 12,26-33 e ampliare l orizzonte di questi rapporti intertestuali a tutti i versi dei testi di Es 32,1-6 e 1 Re 12,26-33.

The aim of this study is to highlight the significance of the prohibition of making any image of God as found in the second commandment of the Decalogue in Exodus 20:4-6 with its inner-biblical interpretations in Exodus 32:1-6 and in Isaiah 40:18-20. This study has discussed the close connection between the prohibition of making any image of God in the second commandment of the Decalogue, the idea of Yahweh’s incomparability in the introduction and the command to worship God only in the first commandment. God’s incomparability prevents Israel from worshipping any other god by making images of them or making any image of God. The ‘construct of the introduction and the first two commandments of the Decalogue’ serves as a linchpin concept in our understanding of the prohibition of making any image of God. The aniconism matriculated in the second commandment of the Decalogue in Exodus 20:4-6 in relation with the introduction and the first commandment in Exodus 20:2-3 forms the basis for the prohibition of making any image of God from the Sinai event onwards. This construct in Exodus 20:2-6 is shared with Exodus 32:1-6 and Isaiah 40:18-20. There an inner-biblical interpretation of the aniconism of the second commandment of the Decalogue in Exodus 20:4-6 in reaction with the introduction and the first commandment in Exodus 20:2-3 explicates and applies the meaning of the command in a new situation. Chapter 1 deals with the statement of the problem and the hypothesis of this study, its methodology, theological rationale, and the aim of this study. Chapter 2 discusses that the prohibition of making any image of God in the second commandment of the Decalogue in Exodus 20:4-6 is important, not only as a phenomenon in the Pentateuch, but also as the provenance of aniconism in the rest of Old Testament. Exodus 20:4-6 can be considered as the explicit traceable provenance of the prohibition of making any image of God in the Pentateuch and the rest of Old Testament. The ‘introduction and first two commandments of the Decaologue construct’ provides a framework within which the meaning of the prohibition of making any image of God in the second commandment can be understood in the context of the introduction of the Decalogue in Exodus and the first commandment of the Decalogue. The second commandment of the Decalogue is sometimes backed up by only the first commandment of the Decalogue and sometimes by both of them. The origin of the second commandment of the Decalogue in Exodus 20:4-6 as the prohibition of making any image of God whether it comes from the early or later stages of Israel’s history is discussed with the discussion on the arrangement of the Decalogue in the Sinai pericope (Ex 19:1-24:11) and the relation between the two Decalogues in Exodus 20:2-17 and Deuteronomy 5:6-21. The sharp differences of opinions on the provenance of the prohibition in the second commandment of the Decalogue in Exodus 20:4-6 is dealt with. This study supposes that the dating of the prohibition on making any image of God of the Decalogue should be attributed to Moses’ time as stated in the text of the Pentateuch. Chapter 3 deals with one key Pentateuchal text for the prohibition of making any image of God, Exodus 32:1-6, as an example that the second commandment represents the prohibition on making any image of God in relation with the introduction and the first commandment of the Decalogue proclaiming God’s incomparability, which is called ‘the introduction and the first two commandments of the Decalogue construct’ in this study. Exodus 32:1-6 is regarded to be an interpretation of the prohibition of making any image of God in the second commandment of the Decalogue in Exodus 20:4-6. Chapter 4 deals with Isaiah 40:18-20, which forbids idol-fabrication and the worship of an image of God in its relation with the proclamation of God’s incomparability, as well as with the worship of other gods and their images. This chapter deals with the similarity of the negative attitude toward worship of God through images found in the legal and prophetical parts of the Hebrew Bible. Theologically speaking, Isaiah’s message is in line with the Pentateuch, and flows from the office of the prophet as a plenipotentiary of God to condemn the transgression of the covenantal law. This similarity of the idea between them is seen in respect of its linguistic aspects. Considering the rules of the nature of analogies between texts, there can be seen a correlation between the introduction and first two commandments of the Decalogue in Exodus 20:2-6 and the passage dealing with the incomparability of God and the idol-fabrication in Isaiah 40:18-20. The final chapter summarizes the flow of the argument in this thesis dealing with three phenomena of aniconism in the Old Testament and suggests the conclusion of this thesis based on the result of the exegetical and thematic study on the three passages. / Thesis (PhD)--University of Pretoria, 2011. / Old Testament Studies / unrestricted