kepler....Fine job there. You've made many of the same points I would make as well: There is no Satan in the Eden narrative, "the satan" (NOT a proper name, but a title) in Job is a prosecutorial actor in God's heavenly court, the same is true with the references in Zechariah, the references to "the satan" are post-exilic and represent a later development of Jewish ideas, Zoroastrian thought probably played a role in the development of a divine antagonist in Judaism (as well as many other apocalyptic ideas), the Chronicler attributes to Satan actions that the DH attributed to Yahweh, and the ideas underwent development (particularly under dualism) in the Second Temple period until we approach the kind of full-blown ideas of Satan we find in the NT.
Rutherford definitely read the OT with Satan-tinted lenses. He was also eager to find references to Armageddon in the most unexpected places as well.
‘Why all these humans could worship me rather than God!’ Satan evidently thought.
LOL. The interesting thing here is that the story in the Life of Adam and Eve (written in the first century AD) regards Satan's rebellion as occurring because of his refusal to worship Adam. "God wants me to worship an inferior being like that? Screw that!" And then that story made its way into Genesis Rabba in the fifth century AD and the Quran in the seventh century AD (7:11-18, 15:28-35, 17:62).