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She let David down through a window and hid teraphim in his bed as a ruse.
When the two met, Laban played the part of the injured father-in-law, demanding his teraphim back.
She lets him out through a window, and then tricks Saul's men into thinking that a teraphim in her bed is actually David.
Before they left, Rachel stole the teraphim, considered to be household idols, from Laban's house.
"Another Look at Rachel's Theft of the Teraphim."
Despite being plural, Teraphim may refer to singular objects, using the Hebrew plural of excellence.
It also refers to "the" teraphim, which implies that there was a place for teraphim in every household.
Simply one year later Azaghal recorded another album, called "Teraphim" on which was published a new version of their classic "Kyy".
Van der Toorn claims that "there is no hint of indignation at the presence of teraphim in David's house."
Here the idea is that rebellion is just as bad as teraphim, the use of which is thus denounced as idolatory.
According to Genesis 31, Rachel takes the teraphim belonging to her father Laban when her husband Jacob escapes.
These were placed in a shrine in Micah's house, and he made an ephod and teraphim, and installed one of his sons as a priest.
However, the same word is used in 1 Samuel 15:23 where Samuel rebukes Saul and tells him that "presumption is as iniquity and teraphim".
Elisheba, Shem's wife, had come quietly to Noah's compound and Shem's tent, accompanied by her widowed father, and bearing several gold rings, and her teraphim.
Household deities were usually worshipped not in temples but in the home, where they would be represented by small idolatry (such as the teraphim of the Bible), amulets, paintings or reliefs.
"Yahweh vs. the Teraphim: Jacob's Pagan Wives in Thomas Mann's Joseph and his Brothers and in Anita Diamant's The Red Tent."
If my amulets had been in place yesterday, he thought, the little teraphim statues and the nreextinguishing Star of David, I bet there would be a working VCR sitting on top of this television set now.
Karel Van der Toorn argues that they were ancestor figurines rather than household deities, and that the "current interpretation of the teraphim as household deities suffers from a onesided use of Mesopotamian material."
In the Hebrew Bible, mention is made of the teraphim, and the Comte states that the Beings of the Elements spoke through these to enlighten their owners as well as through virgin maidens who became priestesses.
That Micah, who worshipped Yahweh, used the Teraphim as an idol, and that Laban regarded the Teraphim as representing his gods, is thought to indicate that they were evidently images of Yahweh.
When Laban reached Rachel's tent, she hid the teraphim by sitting on them and stating she could not get up because she was menstruating; this event was considered by the biblical audience as conveying significant defilement upon the teraphim.
The word Teraphim is explained in classical rabbinical literature as meaning disgraceful things (dismissed by modern etymologists), and in many English translations of the Bible it is translated as idols, or household god(s), though its exact meaning is more specific than this, but unknown precisely.
As in the narrative of Micah's Idol the teraphim is closely associated with the ephod, and both are mentioned elsewhere in connection with divination; it is thus a possibility that the Teraphim were involved with the process of cleromancy.
The teraphim were outlawed in Josiah's reform (2 Kings 23:24), but are mentioned again in Hosea 3:4, where it says that "the Israelites will live many days without king or prince, without sacrifice or sacred stones, without ephod or teraphim."
Jonathan is a figure appearing in the account of Micah's Idol in the Book of Judges, in which he is appointed as the priest of a shrine; since the shrine contained an ephod and teraphim, Jonathan is referred to as an idol-worshipper by traditional Judaism.