When considering the NET translation one should always consider the footnotes.
4 tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.
Notice that the footnote states there are two verbs with this same spelling one that means "obtain, acquire" and another that means "create" the NET choice of "create" is based upon the value judgement of the translators that it fits best however two points should be noted against that assumption.
(1) The more common meaning of the verb is obtain, as “acquired” (NJB), “gotten” (AV, NASB), or “gained” (NJPS) this accounts for around 220 uses of the the word out of 226.
(2) In The infrequent occasions this verb is used in the sense of create (as “brought forth” (NIV, REB) or “produced” (NAB, NRSV)) God is invariably its subject (Cf. Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22; also perhaps Exod 15:16; Ps 78:54.), but here we have the woman, Eve, as the subject.
Then there is also the LXX rendering to be considered as well.
Genesis 4:1 Αδαμ δὲ ἔγνω Ευαν τὴν γυναῖκα αὐτοῦ καὶ συλλαβοῦσα ἔτεκεν τὸν Καιν καὶ εἶπεν ἐκτησάμην ἄνθρωπον διὰ τοῦ θεοῦ
The lexicons seems to unite in their agreement that κτάομαι means to obtain, acquire or get, for example:
[GING] κτάομαι procure for oneself, acquire, get Mt 10:9; Lk
18:12; 21:19; Ac 1:18; 8:20; 22:28; 1 Th 4:4.* [pg 114]
[Fri] κτάομαι fut. κτήσομαι; 1aor. ἐκτησάμην; (1) as procuring
something for oneself get, obtain, acquire (AC 1.18); (2)
idiomatically; (a) σκεῦος κτᾶσθαι literally possess a container, i.e.
control one's sexual life, derivative, derivation, derived from
regarding σκεῦος (container) either as one's body or one's wife (1TH
4.4); (b) κτᾶσθαι τὴν ψυχήν literally acquire one's soul, i.e. save oneself, protect one's life (LU 21.19) ἐκτησάμην VIAD--1S κτάομαι
It seems to me that the NET needs to do more to make its case than simply assert "The latter fits this context very well."
The other significant footnote is:
5 tn Heb “with the Lord.” The particle אֶת־ (’et) is not the accusative/object sign, but the preposition “with” as the ancient versions attest. Some take the preposition in the sense of “with the help of” (see BDB 85 s.v. אֵת; cf. NEB, NIV, NRSV), while others prefer “along with” in the sense of “like, equally with, in common with” (see Lev 26:39; Isa 45:9; Jer 23:28). Either works well in this context; the latter is reflected in the present translation. Some understand אֶת־ as the accusative/object sign and translate, “I have acquired a man – the Lord.” They suggest that the woman thought (mistakenly) that she had given birth to the incarnate Lord, the Messiah who would bruise the Serpent’s head. This fanciful suggestion is based on a questionable allegorical interpretation of Gen 3:15 (see the note there on the word “heel”).
Ignoring the last part of the footnote that is irrelevant to the discussion at hand the translator acknowledges that either the meaning of "with the help of" or "just as the Lord did" is possible. It seems to this writer however that the NET chooses its preferred option based upon its translation of created rather than acquired. If one chooses to go with acquired as there is strong evidence to do then "with the help of" seems like the most probably translation.
In conclusion I quote the NAC commentary:
Rather, her exclamation acknowledges that this achievement came only
by the assistance of the Lord. This first birth recorded in the Bible
is consonant with all of remaining Scripture, which invariably
attributes conception and life to the unique work of God and as
evidence of his blessing (e.g., Pss 127:3–5; 139:13). From the outset
of God’s plan for the human family, procreation is the divine-human
means whereby the man and woman might achieve the dominion that God
has envisioned for them (1:28). This motif of children (“seed”)
dominates Genesis and was critical to later Israel’s understanding of
its own destiny as it interpreted the life of the patriarchs (e.g.,
Mathews, K. A. (1996). Genesis 1-11:26 (Vol. 1A, p. 265). Nashville: Broadman & Holman Publishers.