"Daughter of God and Man, immortal Eve,
For such thou art, from sin and blame entire" (9.291-2)
Naïve readers often suggest that Eve was tainted from the get go, but Adam reminds us, yet again, that she is "entire[ly]" free "from sin and blame." Just because Eve goes off to garden by herself does not automatically make her a sinner. This passage is important alongside God's remarks about predestination, etc. as it emphasizes the ideas of innocence and purity, which seem to be related to all that stuff about freewill.
"fair angelic Eve,
Partake thou also! Happy though thou art,
Happier thou may'st be, worthier canst not be.
Taste this, and be henceforth among the gods
Thyself a goddess, not to Earth confined" (5.74-8).
Satan's first encounter with Eve (the evil dream he whispers in her ear) closely resembles his second (the Forbidden Fruit); in both, he appeals to Eve's pride, offering her the possibility of divinity ("thyself a goddess") and greater happiness while also boosting her self-esteem ("fair angelic Eve"). Here, as in Book 9, Satan attempts to get Eve to share in his misery by making her more like him (he fell because he wanted to be the god).
Quote 3
"Here had new begun
My wand'ring, had not he who was my guide
Up hither, from among the trees appeared" (8.311-13)
Adam describes his movements in Paradise as a kind of "wand'ring." We encounter this word first in Book 2 with the rebel angels, and in general it has fairly negative connotations. However, Milton attempts to purge it of those connotations and use it in a more neutral, less problematic way. Sometimes wandering is just wandering.