Robert T. Boyd, A Pictorial Guide to Biblical Archaeology (NY: Bonanza Books, 1969), p. 88.

"... Laban probably adopted his son-in-law as his son -- which would have made Jacob heir of all that Laban possessed. Jacob became indispensable to Laban, but after his father-in-law had his own sons, friction arose (Gen. 31:1). After twenty years in Haran, Jacob and his family left to go back to the 'Promised Land.' Upon leaving, Rachel stole her father's household gods, or 'teraphim' ..., and hid them in her camel's 'saddle' (Gen. 31:19, 34). Three days after they left, Laban heard of their departure. It took him a week to catch up with them, and his greatest concern was the recovery of his images (Gen. 31:30). Why so much excitement over clay images of gods? Nuzi tablets reveal a law which states that these household gods were the rightful possession of the head of the family. They served as a kind of title deed to all one's possessions. Since Rachel had not forgotten that her father made Jacob work seven extra years for her -- and since she knew that her brothers would claim headship over Laban's property, she simply took the gods to 'secure' the inheritance for her husband. According to Nuzi law, Jacob could then go before a magistrate with a witness and the family gods and declare ownership.... This very well explains why Laban was so anxious to recover his 'teraphim' (Gen. 31:11-55). He never did find his gods, because Rachel refused to budge from her camel's saddle. Later, Jacob and his household buried these 'strange gods' (Gen. 35:1-4). They turned their backs upon any claim to earthly rights, and chose as their priceless heritage a closer walk with the Lord."