"Seth" means "set" and is translated "appointed" in Gen. 4: 25.  The reader who

uses Young's "Analytical Concordance", should note that while the index reads

"appoint" three times, only two references are given under the Hebrew word sheth,

Gen. 4: 25 for some reason being omitted.  This is a mistake.  Sheth is used in

Gen. 4: 25.  The translation "set" is found in Gen. 41: 33 and in twenty-two other

places. After the fall, Adam called his wife's name Eve, for said he, she was the mother

of all living, "in that she was made mother of every one living" (Gen. 3: 20 Rotherham)

which suggests that Adam believed the promise made to the woman in Gen. 3: 15, 16.

Eve is the English spelling of chavah. It will be remembered that Ezekiel uses the word

"image" a number of times when speaking of the cherubim; these he calls "the living

creatures" chaivah thirteen times in Ezek. 1:-10:

We are glad to learn that Cain, Seth and Eve were names of deep significance, and we

also observe that in the very verse where these names first occur, the inspired penman is

guided to give the explanation. If Cain, Seth and Eve are of such importance, surely the

name given to the first man Adam must be of the greatest significance, yet so far as we

can discover on the surface, no explanation is found in the first occurrence of the word,

Gen. 1: 26. The usual interpretation is that seeing that man was made of the dust of the

ground, "ground" being the Hebrew adamah as in  Gen. 2: 7,  "red earth" is its

significance. Truly we are taught that man is of the earth, earthy, we nowhere read that

the earth from which we was taken was "red", and so we still return to the first

occurrence of the name, and wonder why it should have received no explanation there.

If similarity of sound be sufficient justification for this connexion of Adam with the

adamah, and if we find not only similarity of sound but close association with the word

"image" and its presence in the very verse in which the word Adam first occurs, then the

word translated "likeness" has even greater claim than the remoter adamah had.

"Likeness" is derived from the Hebrew word damah, and in the light of the other verses

where names are explained upon their first appearance, we believe that Adam was so

named, not because he was taken out of "red-earth" but because he was a "shadow", a

type, a likeness of Him Who is the true IMAGE OF THE INVISIBLE GOD, Him Who

created all things which are in heaven and earth" (Col. 1: 15, 16). We learn from

Rom. 5: 14 that Adam was a "figure of Him that was to come".

By creation man is "the image and glory of God" (I Cor. 11: 7) but this image is, after

all, "earthy".

Even now, before the day of glory dawns, "we have put on the new man, which is

renewed in knowledge after the image of Him that created him" (Col. 3: 10). Col. 1: 16

makes it clear that the Son was the Creator of Gen. 1: 26 and that Adam foreshadowed

"Him that was to come", "the last Adam".