Teraphim

Ter’aphim, (Heb. teraphim, תּרָפַים; only thus in the masc. plur. in the Bible, but in the fem. plur. תּרָפוֹת, teraphoth, in Rabbinical writers) seems to denote tutelar household images, by whom families expected, for reverence bestowed, to be rewarded with domestic prosperity, such as plenty of food, health, and various necessaries of domestic life. This word is in the A. V. always rendered either by “teraphim,” or by “images” with “teraphim” in the margin, except in 1 Samuel 15:23; Zechariah 10:2, where it is represented by “idolatry,” “idols.” The singular of the word does not occur, though in 1 Samuel 19:13,16 it appears that only one image is referred to. Possibly; as in the case of the Roman Penates (which word, also, has no singular), these representative images were always two or three in number. Strange to say, in the Sept. they are represented by a different rendering in nearly every book where the word occurs: in Genesis 31 by εἴδωλα; in Judges 17:13 by θεραφίν or τὸ θεραφείν; in 1 Samuel 19 by κενοτάφια; in Ezekiel 21:21 by γλυπτά; in Hosea 3:4 by δῆλοι; and in Zechariah 10:2 by ἀποφθεγγόμενοι. In the Vulg. we find nearly the same variations between theraphim, statua, idola, simulacra, figurae idolorum, idololatria. For other translations, which we find to be equally vague aid various, see below.

I. Derivation of the Term. — The etymology and meaning of this word may be inferred from the various modes in which it is represented by the Greek translators, such as θεραφείν, τὸ θεραφεῖν, or τὰ θεραφίν, reminding us of the etymological connection of תרף טרף, to nourish, with τρέφ-ειν. Its remote derivatives in modern languages, viz. the Italian tarifa, French tarif, and even the English tripe, throw a little light upon our subject. According to its etymology, the word teraphim has been literally translated nutritores, nourishers. It seems that the plural form was used as a collective singular for the personified combination of all nourishing powers, as the plural teraphim signifies God, in whom all superior powers to be revered with reverential awe are combined (comp. the classical epithets of gods-Sol, Phoebus, Ceres, Venus, Cybele, Pales, Trivia, Fides, Sibylla, etc., almus, ὄμπνιος, τρόφιμος). The word teraphim signified an object or objects of idolatry, as we .may learn from some of the above renderings of the Sept., εἴδωλον, γλυπτόν; and that it was in meaning similar to the Penates is indicated by κενοτάφιον. Aquila renders it μορφώματα, προτομαί, ἀνθυφαίρεσις, ἐπίλυσις, εἴδωλα; Symmachus also translates it εἴδωλα.

The book Zohar derives the name teraphim from תורף, turpitude, but mentions also that rabbi Jehuda derives it from רפה, to slacken, because they slackened the hands of men in well-doing. The rabbi adds that they uttered a נבוּאה רַפה, prophetia laxa, inanis, vana, a loose sort of prediction. Hence rabbi Bechai says that תרפים are the same as רפים, feeble, objects not to be depended upon. But in Tanchuma the former etymology is produced, since the teraphim were טורף מעשה, opus turpitudinis seufeditatis (see Buxtorfii Lex. Talmud. et Rabb. s.v. תרף, which root occurs in the Lat. turpis). Onkelos renders teraphim in Genesis 31 by צלמניא, and Jonathan in Judges 17; 18 by רמאין, images. The Targum on Hosea 3:4 has מחוי, indicans, expounder of oracles, where the Greek has δήλων; and the Targum on 1 Samuel 15:23 טעותא, idols. Goussetius, under תרף, goes so far as to assert that the word ἄνθρωπος is formed from התרפים. Lud. de Dieu, and after him Spencer, in Leg. Rit. Hebr. Dissert. (7, 1. 3, c. 3, § 7), urges the frequent interchange of the sounds t and s and sh, in order to show that teraphim and seraphim are etymologically connected. Hottinger, in his Smegma, and Kircher, in the first volume of his (Edipus Egyptiacus, exhibit the etymological progression thus: Sor Apis (σὼρ ἀπ, ark of the ox), Sarapis, Serapis, Terapis, Teraphivm. The Arabic author Aben Neph also asserts the identity of Teraphim and Serapides. Others appeal to רפא, θεραπεύειν, to heal (comp. Wichmannshausen, Dissertatio de Teraphim; Witsius, zEgyptiaca, 1, 8; Ugolino, Thes. 12:786). Coln, in his Biblische Theologie, derives teraphim from the Syriac araph, percontari. Gesenius’:( Thesaur. p. 1519) refers it to the Arabic root taraph, “to live in comfort;” and compares it with the Sanscrit trip, “to delight,” and the Greek τέρπομαι. Fürst (Heb. Lex.) returns to the root תרף, in the sense of nourishing.

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Author: McClintock and Strong Cyclopedia

Keywords: Teraphim, idol, idols, idolatry, tutelar household image, household image

Bible reference(s): Genesis 31:19, Genesis 31:34, Genesis 31:35, Judges 17:5, Judges 18:14, Judges 18:17, Judges 18:18, Judges 18:20, 1 Samuel 15:23, 1 Samuel 19:13, 1 Samuel 19:16, 2 Kings 23:24, Ezekiel 21:21, Hosea 3:4, Zechariah 10:2

Source: John McClintock and James Strong, Cyclopedia of Biblical, Theological, and Ecclesiastical Literature.

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