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n. pl. ter·a·phim (-ə-fĭm)
A small image or idol representing an ancient Semitic household god.

[Back-formation from pl. teraphim, from Hebrew tərāpîm, household gods, perhaps pl. of *terep, tarp-*tarp-, household god, perhaps of Anatolian origin and akin to Luwian tarpalli-, ritual substitute ("one stepping in another's place, thing taking another's place"), and tarpa-, to tread, step on; akin to Greek trapein, to tread grapes, and Lithuanian trepenti, to stamp.]
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who art read in the laws of the Gentiles, and hast sojourned among them who dabble with the Teraphim!--is it Nergal of whom the idolater speaketh?
Their topics include the forest and the trees: the place of Pentateuchal materials in prophecy of the late seventh and early sixth centuries BCE, adjusting social memory in the Hebrew Bible: the Teraphim, the study of the Old Testament and the material imagery of the Ancient Near East: the body parts of the deity, Daniel 5 in Aramaic and Greek and the textual history of Daniel 4-6, and new directions in the computational analysis of biblical poetry.
Soon after the beginning of the narrative, we are told: Now the man Micah had a house of God, and he made an ephod, and teraphim, and consecrated one of his sons, who became his priest.
(9) Things become more problematic later on when Rachel, perhaps out of spite, perhaps out of residual credence, makes off with her father, Laban's teraphim, the household "idolos," and then deceives him and Jacob as to their disposition (Genesis 31:30-55).
His perspectives are Old Testament morality and value conflict, the priority of the good, anthropological approaches to kinship, understanding moral choice in 1 Samuel, and Michal lying through her teraphim.
he was accosted and slapped good-naturedly on the back until his bones nearly broke: we're proud of you, son of Amram, we just want you to know, you may be a stammerer, they may have just fished you from the Nile, but we're proud of you all the same, even if we know all about your mother Yokheved and those heathenish teraphim she sits on in her tent like a mother hen on its eggs, you're our boy and we love you, you thicktongne.
Rofe points out that the LXX to Hosea 3:4 reads "and no priesthood and no Urim," as against the MT which reads "and no ephod and no teraphim," which admittedly makes no sense in the context.
The two sisters match the two brothers, the issue of who is first born is crucial, favouritism creates a problem, and Rachel in stealing her father's teraphim (Gen.