And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.

And Adam knew his wife again; and she bare a son, and called his name Seth. For,'said she , God hath appointed me another seed instead of Abel; for Cain slew him.

Adam also knew his wife again: and she brought forth a son, and called his name Seth, saying: God hath given me another seed, for Abel whom Cain slew.

And Adam knew his wife again, and she bore a son, and called his name Seth: For God has appointed me another seed instead of Abel, because Cain has slain him.

And Adam knew his wife again; and she bare a son, and called his name Seth: For, said she, God hath appointed me another seed instead of Abel; for Cain slew him.

And Adam knew his wife again, and she bore a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.

And Adam again knoweth his wife, and she beareth a son, and calleth his name Seth, 'for God hath appointed for me another seed instead of Abel:' for Cain had slain him.

And Adam knew his wife again; and she bore a son, and called his name Seth: For God, said she, has appointed me another seed instead of Abel, whom Cain slew.

And Adam had connection with his wife again, and she gave birth to a son to whom she gave the name of Seth: for she said, God has given me another seed in place of Abel, whom Cain put to death.

And Adam knew his wife again; and she bore a son, and called his name Seth: 'for God hath appointed me another seed instead of Abel; for Cain slew him.'

Adam also knew his wife again, and she gave birth to a son, and she called his name Seth, saying, "God has given me another offspring, in place of Abel, whom Cain killed."

Cognovit autem Adam rursum uxorem suam: quae peperit filium, et vocavit nomen ejus Seth, Quia posuit mihi, inquit, Deus semen alterum pro Ebel: quia occidit eum Cain.

Adam knew his wife again. Some hence infer that our first parents were entirely deprived of their offspring when one of their sons had been slain, and the other was cast far away into banishment. But it is utterly incredible that, when the benediction of God in the propagation of mankind was in its greatest force, Adam and Eve should have been through so many years unfruitful. But rather before Abel was slain, the continual succession of progeny had already rendered the house of Adam populous; for in him and his wife especially the effect of that declaration ought to be conspicuous, "Increase and multiply, and replenish the earth." What, therefore, does Moses mean? Truly, that our first parents, horror-struck at the impious slaughter, abstained for a while from the conjugal bed. Nor could it certainly be otherwise, than that they, in reaping this exceedingly sad and bitter fruit of their apostasy from God, should sink down almost lifeless. The reason why he now passes by others is that he designed to trace the generation of pious descendants through the line of Seth. In the following chapter, however, where he will say, that "Adam begat sons and daughters," he undoubtedly includes a great number who had been born before Seth; to whom, however, but little regard is paid since they were separated from that family which worshipped God in purity, and which might truly be deemed the Church of God. God, saith she , has appointed me another seed instead of Abel. Eve means some peculiar seed; for we have said that others had been born who had also grown up before the death of Abel; but, since the human race is prone to evil, nearly her whole family had, in various ways, corrupted itself; therefore, she entertained slight hope of the remaining multitude, until God should raise up to her a new seed, of which she might expect better things. Wherefore, she regarded herself as bereaved not of one son only, but of her whole offspring, in the person of Abel.

XX. Sheth
25. שׁת shēt, Sheth, "placed, put."
26. אנישׁ 'enôsh, Enosh, "man, sickly." בשׁם קרא qero' beshēm means, first, to call an object by its name Isaiah 40:26; Isaiah 43:1; Isaiah 45:3-4; second, to call an object by the name of another, who is the parent, leader, husband, owner Numbers 32:42; Judges 18:29; Psalm 49:12; Isaiah 43:7; Isaiah 44:5; Isaiah 48:1; Isaiah 65:1; third, to proclaim the name of Exodus 33:19; Exodus 35:5-6; fourth, to call upon the name of God, to address him by his proper name with an audible voice in the form of prayer. This is the most common meaning of the phrase. In this sense it is followed by Yahweh as the proper name of the true God among the Hebrews. It is not to be forgotten that names were still significant, at this early period.
This passage completes the account of Adam's family. Henceforth, we generally meet with two parallel lines of narrative, as the human family is divided into two great branches, with opposing interests and tendencies. The main line refers to the remnant of the race that are on terms of open reconciliation with God; while a collateral line notes as far as necessary the state of those who have departed from the knowledge and love of the true God.

The narrative here reverts to a point subsequent to the death of Habel, when another son is born to Adam, whom his mother Eve regards as a substitute for Habel, and names Sheth in allusion to that circumstance. She is in a sadder, humbler frame than when she named her first-born, and therefore does not employ the personal name of the Lord. Yet her heart is not so much downcast as when she called her second son a breath. Her faith in God is sedate and pensive, and hence she uses the more distant and general term אלהים 'ĕlohı̂ym, God.
Yet there is a special significance in the form of expression she employs. "For God" hath given me another seed instead of Habel. He is to be instead of Habel, and God-fearing like Habel. Far above this consideration, God hath given him. This son is from God. She regards him as God's son. She receives this gift from God, and in faith expects him to be the seed of God, the parent of a godly race. Her faith was not disappointed. His descendants earn the name of the sons of God. As the ungodly are called the seed of the serpent, because they are of his spirit, so the godly are designated the seed of God, because they are of God's Spirit. The Spirit of God strives and rules in them, and so they are, in the graphic language of Scripture, the sons of God Genesis 6:1.

God - hath appointed me another seed instead of Abel - Eve must have received on this occasion some Divine communication, else how could she have known that this son was appointed in the place of Abel, to continue that holy line by which the Messiah was to come? From this we see that the line of the Messiah was determined from the beginning, and that it was not first fixed in the days of Abraham; for the promise was then only renewed, and that branch of his family designated by which the sacred line was to be continued. And it is worthy of remark, that Seth's posterity alone continued after the flood, when all the other families of the earth were destroyed, Noah being the tenth descendant from Adam through Seth.
Though all these persons are mentioned in the following chapter, I shall produce them here in the order of their succession:
1. Adam;
2. Seth;
3. Enos;
4. Cainan;
5. Mahalaleel;
6. Jared;
7. Enoch;
8. Methuselah;
9. Lamech, (the second);
10. Noah.
In order to keep this line distinct, we find particular care was taken that, where there were two or more sons in a family, the one through whom God particularly designed to bring his Son into the world was, by some especial providence, pointed out. Thus in the family of Adam, Seth was chosen; in the family of Noah, Shem; in the family of Abraham, Isaac; and in that of David, Solomon and Nathan. All these things God watched over by an especial providence from the beginning, that when Jesus Christ should come it might be clearly seen that he came by the promise, through grace, and not by nature.

And Adam knew his wife again,.... The Targum of Jonathan adds, at the end of a hundred and thirty years after Abel was killed, see Genesis 5:3 but, according to Bishop Usher, Seth was born the same year, which is most probable.
And she bare a son, and called his name Seth, that is, "put, placed, set"; not with any respect to Cain, who had no settled fixed abode, but wandered about; or to Seth as a foundation of the church and true religion, being a type of Christ the only foundation, though he may be considered in such a light; but the reason of his name follows:
for God, said she, hath appointed me another seed instead of Abel, whom Cain slew; that is, another son in his room; and by calling him a "seed", she may have respect unto the promised seed, whom she once thought Cain was, or however expected him in his line, as being the firstborn; but he proving a wicked man, and having slain his brother Abel, on whom her future hope was placed, has another son given her, and substituted in his room, in whom, and in whose family, the true religion would be preserved, and from whom the Messiah, the promised seed, would spring see Galatians 3:16.

Our first parents were comforted in their affliction by the birth of a son, whom they called Seth, that is, 'set,' 'settled,' or 'placed;' in his seed mankind should continue to the end of time, and from him the Messiah should descend. While Cain, the head of the apostasy, is made a wanderer, Seth, from whom the true church was to come, is one fixed. In Christ and his church is the only true settlement. Seth walked in the steps of his martyred brother Abel; he was a partaker of like precious faith in the righteousness of our God and Saviour Jesus Christ, and so became a fresh witness of the grace and influence of God the Holy Spirit. God gave Adam and Eve to see the revival of religion in their family. The worshippers of God began to do more in religion; some, by an open profession of true religion, protested against the wickedness of the world around. The worse others are, the better we should be, and the more zealous. Then began the distinction between professors and profane, which has been kept up ever since, and will be, while the world stands.

The character of the ungodly family of Cainites was now fully developed in Lamech and his children. The history, therefore, turns from them, to indicate briefly the origin of the godly race. After Abel's death a third son was born to Adam, to whom his mother gave the name of Seth (שׁת, from שׁית, a present participle, the appointed one, the compensation); "for," she said, "God hath appointed me another seed (descendant) for Abel, because Cain slew him." The words "because Cain slew him" are not to be regarded as an explanatory supplement, but as the words of Eve; and כּי by virtue of the previous תּחת is to be understood in the sense of כּי תּחת. What Cain (human wickedness) took from her, that has Elohim (divine omnipotence) restored. Because of this antithesis she calls the giver Elohim instead of Jehovah, and not because her hopes had been sadly depressed by her painful experience in connection with the first-born.

This is the first mention of Adam in the story of this chapter. No question the murder of Abel, and the impenitency and apostacy of Cain, were a very great grief to him and Eve, and the more because their own wickedness did now correct them, and their backsliding did reprove them. Their folly had given sin and death entrance into the world, and now they smarted by it, being by means thereof deprived of both their sons in one day, Genesis 27:45. When parents are grieved by their children's wickedness, they should take occasion from thence to lament that corruption of nature which was derived from them, and which is the root of bitterness. But here we have that which was a relief to our first parents in their affliction, namely, God gave them to see the rebuilding of their family which was sorely shaken and weakened by that sad event. For, they saw their seed, another instead of Abel. And Adam called his name Seth - That is, Set, settled or placed, because in his seed mankind should continue to the end of time.