Genesis 2:20

And Adam called the names of all cattle, and all fowl of the heavens, and all beasts of the field. But for Adam was not found as yet a helper before him.

BUT FOR ADAM THERE WAS NOT FOUND A HELP MEET FOR HIM. Rashi comments: “When He brought them, He brought them before him as male and female. Thereupon Adam said, ‘All of them have a mate, and I have no mate!’ Immediately, the Eternal G-d caused a deep sleep to fall upon him.” Rashi explained it well for by Scripture’s bringing the verses concerning “the calling of names” into the matter of “the help” that G-d gave Adam, it proves that this interpretation mentioned above is correct.
“The calling of names,” in the opinion of the commentators, is to be understood in its plain sense, namely, that everyone should have a name for himself so that they be known and recognized in their progeny by the names Adam would call them, names which would be valid forever. Now when the Holy One, blessed be He, wanted to make “the help” for Adam He brought all species before him since He had to bring them before him in pairs so that he should also give a name to the females of the species; for in some [species, both male and female] are called by one name, and in others they differ, such as bull and cow, tayish (he-goat) and eiz (she-goat), sheep and ewe, and others. When Adam saw them mating with each other, he had a desire for them, but as he found among them no help for himself, he was saddened and fell asleep. G-d then caused a deep sleep to fall upon him so that he should not feel the removal of a rib from his body.
In my opinion, however, “the calling of the names” is identical with “the help” [as I explained in the above verse], and the purport thereof is as follows: the Holy One, blessed be He, brought before Adam all the beasts of the field and all the fowl of the heavens, and he, recognizing their nature, called them names, that is, names appropriate to them. By the names it was made clear who is fit to be the help for another, meaning, fit to procreate with one another. Even if we are to believe that names are merely a matter of consensus and not of nature, [i.e., that they do not reflect the essence of the object bearing the name], we can say that “the calling of the names” means the division of the species as — male and female — they passed before Adam and he contemplated their nature as to which of them would be a help to each other in procreation so that they should beget offspring. Thus he called the large creatures by one name and the beasts by another so they would not beget offspring from one another, and so on for all species. …

ויקרא האדם...ולאדם לא מצא עזר כנגדו, he saw all these creatures parading before him as males partnered by a female, whereas there was no such partner available for him. We find a similar construction in Exodus 24,1 of the Torah writing ואל משה אמר עלה אל ה', or in Genesis 4,23 נשי למך or in Samuel I 12,11 ואת יפתח ואת שמואל. According to Tur, quoting Rabbi Joseph Kimchi, our author’s father, what gave rise to our author supplying other examples of such a strange syntax is the fact that Adam is portrayed as if viewing himself from the outside, as a third party.
The names Adam gave the animals were all in Hebrew, seeing that this is the language he spoke. This is also the language in which G’d addressed him. G’d had called him אדם since he was a product of אדמה. Similarly, Adam called his wife חוה, to reflect the fact that she was the mother of the human race, i.e. אם כל חי. Chavah in turn called her son קין, describing him as an acquisition קנין of an איש, a man, paralleling G’d Who up until then had been the Only One who had acquired an איש, meaning her own husband Adam. (Genesis 4,1). Similarly, when Lemech named his son נח, he mentioned that the name symbolised the hope that his son would provide comfort for man, זה ינחמנו, (Genesis 5,29). The way these names reflect words in the Hebrew language closely related to such names, all prove that Hebrew was the language spoken at that time. The fact that we do not know the meaning of all the other names mentioned in the Torah for people of that era only proves our ignorance, knowing neither enough Hebrew nor being endowed with the level of wisdom possessed by our forefathers. We will have to await the end of our exile to once again qualify for the command of Hebrew at the disposal of our ancestors.