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 > וַיִּ֩צֶר֩ יְהֹוָ֨ה אֱלֹהִ֜ים מִן־הָֽאֲדָמָ֗ה כָּל־חַיַּ֤ת הַשָּׂדֶה֙ וְאֵת֙ כָּל־ע֣וֹף הַשָּׁמַ֔יִם וַיָּבֵא֙ אֶל־הָ֣אָדָ֔ם לִרְא֖וֹת מַה־יִּקְרָא־ל֑וֹ וְכֹל֩ אֲשֶׁ֨ר יִקְרָא־ל֧וֹ הָֽאָדָ֛ם נֶ֥פֶשׁ חַיָּ֖ה ה֥וּא שְׁמֽוֹ:

Rav Hirsch translates the pasuk diffferently than Sefaria.org or chabad. He translates it as

 > Then Hashem drove all the animals of the field and all the birds of the air of the world together, and brought them to Man so that he would see what to call them for himself, and everything which Man as a living person names for himself, that is its name.

Rav Hirsch points out that of course the animals and birds had been created earlier.


 > ויצר according to the sages in Bereishis Rabba not to be taken as "formed", for the creation and formation of animals took place before that of mankind, but in the meaning of כבוש, mastering, forcing, as in תצור אל עיר. Althiugh the underlying conception of תצור from צרר is to limit, constrain, press, cramp, so indeed is that of יצר.

Thus the giving of the animals to Man for naming shows the subjugation of the living beings to mankind. Rav Hirsch states that this is because Man gives names based on the subjective impression that these things make on him. Thus Hashem *could not* give the names because He would be naming them objectively and not subjectively. 

> It is according to the impression they make on him that he gives things names. In these names, he expresses the impression which his imagination forms of things, and thereby he indicates their שָם (hence the word שֵם) place in his world, ranks themin the appropriate kind, species etc. of things

Rav Hirsch points out that not only does this show that Adam is to be the ruler over the natural world, but that none of them can be considered his partner in the endeavor.

> That this name giving did rest on recognition - even if only a subjective one - of the nature of things is evident from the fact that here Hashem led all the living creatures to Man, so that he could recognize tat among all the living creatures there was not one that was suitable to step to his side as the missing helpmate, as is proved by the concluding words of the next verse: וּלְאָדָ֕ם לֹֽא־מָצָ֥א עֵ֖זֶר כְּנֶגְדּֽוֹ. Testing the creatures for this purpose is called לִרְא֖וֹת מַה־יִּקְרָא־ל֑וֹ. So we may translate these words: to see how he would call it for himself, or how he would name it, or what he would appoint it to be for himself.

Thus in order for creation to be complete Man had to step up and take his place during the creation in order to establish his place in the world. Indeed that is why the test of the forbidden fruit also had to be given while creation was continuing so that the result of the test would establish itself as part of creation.