teraph

[Back-formation from teraphim, teraphim, from Hebrew tərāpîm, household gods.]

While the term teraphim probably originally referred to a very active protective spirit of the individual (according to a probable Hittite etymology), the biblical term teraphim, is used to designate the images of protective spirits and household idols. Thus the use of the teraphim as vehicles for augury and divination (Ezek 21:21) was considered idolatrous and rebellious (I Sam 14:23; II Kgs 23:24) and doomed to failure because it was untrue (Zech 10:2). The term teraphim was connected on the one hand with the vocabulary of fetishistic idolatry e.g., "carved image and molten image" (Judg 18:14, 17-18), and on the other hand with technical terms having to do with augury and divination, e.g., "ephod" (Judg 17:5; Hos 3:4) and even ghosts and familiar spirits. Two other narratives in which the teraphim play an important role are Genesis chapter 31 and I Samuel chapter 19. In the former, the teraphim are stolen by Rachel (Gen 31:19), placed in a camel cushion, sat upon (Gen 31:34) and sought to no avail (Gen 31:35); in the later, the teraphim (here with a singular force despite the plural form) is laid upon a bed with a net of goat's hair at its head and covered with a cloth by Michal (I Sam 19:13, 16), in order to give the impression that David was lying sick in the bed. In the case of Rachel's theft of the teraphim, her motive is not specified. Some interpret Rachel's theft in accordance with the custom of taking along the household gods when traveling to a foreign land (probably to ensure good luck). Since Rachel was breaking up her family unit and leaving secretly, she could not ask her father for replicas of the household gods, and she therefore stole them. Others assume that she took these household gods in order to insure her future share in the family inheritance.

Concordance
Hos 3:4

These appear to have been ancient images of household gods. They were relatively small in size and easily carried. The teraphim were taken away from Jacob by his daughter Rachel (Gen. 31). They were probably seen as bringers of good luck. They are mentioned throughout the earlier record of Hebrew society, but beginning with the prophet Samuel (I Sam. 15:23) were condemned by association with sorcery and idolatry.

When Josiah conducted his reforms (II Kings. 23:24), the destruction of the teraphim was included among his actions. They were still being used, however, after the period of the Babylonian exile (Zech. 10:2).