Seth
Appointed; a substitute, the third son of Adam and Eve ( Gen. 4:25 ; 5:3 ). His mother gave him this name, “for God,” said she, “hath appointed me [i.e., compensated me with] another seed instead of Abel, whom Cain slew.”
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Matthew George Easton
Easton’s Bible Dictionary
Illustrated Bible Dictionary, Third Edition (1897) · 3,964 entries on site
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Sethur
Hidden, one of the spies sent to search the Promised Land. He was of the tribe of Asher ( Num. 13:13 ).
Sin-offering
(Heb. hattath), the law of, is given in detail in Lev. 4 -6:13; 9:7-11, 22-24; 12:6-8; 15:2, 14, 25-30; 14:19, 31; Num. 6:10-14 . On the day of Atonement it was made with special solemnity ( Lev. 16:5 , 11 , 15 ). The blood was then carried into the holy of holies and sprinkled on the mercy-seat. Sin-offerings were also presented at the five annual festivals ( Num. 28 , 29 ), and on the occasion of the consecration of the priests ( Ex. 29:10-14 , 36 ). As each individual, even the most private member of the congregation, as well as the congregation at large, and the high priest, was obliged, on being convicted by his conscience of any particular sin, to come with a sin-offering, we see thus impressively disclosed the need in which every sinner stands of the salvation of Christ, and the necessity of making application to it as often as the guilt of sin renews itself upon his conscience. This resort of faith to the perfect sacrifice of Christ is the one way that lies open for the sinner’s attainment of pardon and restoration to peace. And then in the sacrifice itself there is the reality of that incomparable worth and preciousness which were so significantly represented in the sin-offering by the sacredness of its blood and the hallowed destination of its flesh. With reference to this the blood of Christ is called emphatically “the precious blood,” and the blood that “cleanseth from all sin” ( 1 John 1:7 ).
Son of God
The plural, “sons of God,” is used ( Gen. 6:2 , 4 ) to denote the pious descendants of Seth. In Job 1:6 ; 38:7 this name is applied to the angels. Hosea uses the phrase (1:10) to designate the gracious relation in which men stand to God. In the New Testament this phrase frequently denotes the relation into which we are brought to God by adoption ( Rom. 8:14 , 19 ; 2 Cor. 6:18 ; Gal. 4:5 , 6 ; Phil. 2:15 ; 1 John 3:1 , 2 ). It occurs thirty-seven times in the New Testament as the distinctive title of our Saviour. He does not bear this title in consequence of his miraculous birth, nor of his incarnation, his resurrection, and exaltation to the Father’s right hand. This is a title of nature and not of office. The sonship of Christ denotes his equality with the Father. To call Christ the Son of God is to assert his true and proper divinity. The second Person of the Trinity, because of his eternal relation to the first Person, is the Son of God. He is the Son of God as to his divine nature, while as to his human nature he is the Son of David ( Rom. 1:3 , 4 . Comp. Gal. 4:4 ; John 1:1-14 ; 5:18-25 ; 10:30-38 , which prove that Christ was the Son of God before his incarnation, and that his claim to this title is a claim of equality with God). When used with reference to creatures, whether men or angels, this word is always in the plural. In the singular it is always used of the second Person of the Trinity, with the single exception of Luke 3:38 , where it is used of Adam.