He also used images (teraphim) which he consulted and looked into the liver.
The teraphim was an idol about the size of a man: how did Michal use it to deceive Saul's messengers?
In the back to one side, the teraphim, or image of divination; on the other side a stairway mounts to the roof.
Mr. Tyndale conjectures that the “teraphim” of Scripture were of the same class.
teraphim are household idols that may have been associated with inheritance rights to the household property.
We have spoken before of the teraphim of Laban, of the idols or pretended oracles of Micah and Gideon.
The teraphim were certainly images of family gods, and, as such, in all probability represented deceased ancestors.
The manner how the teraphim were made is fondly conceited thus among the Rabbies.
The more childish forms of ancient superstition, such as the use of ephods and teraphim, had fallen into desuetude.
The home of the average Israelite had its teraphim and other domestic divinities.
givers of prosperity, idols in human shape, large or small, analogous to the images of ancestors which were revered by the Romans. In order to deceive the guards sent by Saul to seize David, Michal his wife prepared one of the household teraphim, putting on it the goat's-hair cap worn by sleepers and invalids, and laid it in a bed, covering it with a mantle. She pointed it out to the soldiers, and alleged that David was confined to his bed by a sudden illness (1 Sam. 19:13-16). Thus she gained time for David's escape. It seems strange to read of teraphim, images of ancestors, preserved for superstitious purposes, being in the house of David. Probably they had been stealthily brought by Michal from her father's house. "Perhaps," says Bishop Wordsworth, "Saul, forsaken by God and possessed by the evil spirit, had resorted to teraphim (as he afterwards resorted to witchcraft); and God overruled evil for good, and made his very teraphim (by the hand of his own daughter) to be an instrument for David's escape.", Deane's David, p. 32. Josiah attempted to suppress this form of idolatry (2 Kings 23:24). The ephod and teraphim are mentioned together in Hos. 3:4. It has been supposed by some (Cheyne's Hosea) that the "ephod" here mentioned, and also in Judg. 8:24-27, was not the part of the sacerdotal dress so called (Ex. 28:6-14), but an image of Jehovah overlaid with gold or silver (comp. Judg. 17, 18; 1 Sam. 21:9; 23:6, 9; 30:7, 8), and is thus associated with the teraphim. (See THUMMIM.)