I apologize for only providing notes.
Verse 8: “In the cool of the day” = “in the breath / wind of the day.” I wonder whether this has any connection to God breathing the breath of life into Man: he has breathed life into Man, now coming in the breath of the day, God will condemn Man to death.
Hearing the voice of the Lord is used throughout the Pentateuch to mean “obeying God.” Its use here is surely ironic: having disobeyed, they hear the voice of God.
The term translated “walking” is used in other places in reference to God’s presence in the Tabernacle: Leviticus 26:12; Deuteronomy 23:14; 2 Samuel 7:6.
Verse 9: Those involved are questioned in the opposite order in which they took part: the order of the temptation is snake, woman, man; here the order is man, woman, snake; when the consequences are pronounced it will be snake, woman, man again.
God asks Man rhetorically “Where are you?” but Man responds as if he’d been asked “Why are you hiding?” God’s question has traditionally been read as a reproof: “Do you know where you’ve put yourself in relation to me?” Note that in these verses, from 8 through 13, God only asks questions.
Thou is singular, but since adam can refer to the man and the woman as a couple, as in Genesis 1:26, I assume that might also be the case here.
Verse 10: Man acknowledges that he knows he is naked, but says nothing about how he came to that knowledge.
Verse 12: Man blames Woman and, indirectly God. As Ephrem the Syrian says, “Instead of confessing what he had done . . . he related what had been done to him.”
Traditionally, beginning with Paul (1 Timothy 2:14), the interpretation has been that Man’s sin was not as great as Woman’s because he was not deceived by the serpent.
Verse 13: God doesn’t challenge Man’s accusation of Woman—nor of himself. He asks Woman what / why she has done. She, too, shifts blame: the serpent tricked / deceived me.
Since I’m a Walter Brueggemann fan, let me end with something I found in his book on Genesis:
The situation moves from the forming by God (2:7, 22) to the driving out by God (3:23–24). Between there is the hiding of humankind (3:8–10) and the walking of God (3:8). The human creatures, in or out of the garden, still finally must live on God’s terms.
The story is not explained. It is simply left there with the listening community free to take what can be heard. There is, of course, talk here of sin and evil and death. But it is understated talk. The stakes are too high for reduction to propositions. The story does not want to aid our theologizing. It wants, rather, to catch us in our living. It will permit no escape into theology.
(Walter Brueggemann, Genesis: Interpretation, a Bible Commentary for Teaching and Preaching, 50 [Atlanta, GA: John Knox Press, 1982])