In my Study into the Israelite and Judahite salvations, I provided sources which tell us that the writers of the Creation story at Genesis 2 and 3 employed symbols associated with the Goddess Asherah, namely: Eve, Snake, and Tree.
At present, I am researching Satan and I came across the following from “The Birth of Satan” by T.J. Wray and Gregory Mobley (pages 68-69 70)
Even casual readers of the Bible have heard about the story of the Garden of Eden (Genesis 2-3). …
Many casual readers of the Bible assume two things about this story: that the fruit that Eve took a bite from was an apple and that the serpent who enticed Eve to disobey the divine commandment was the Devil. Neither assumption has any basis in the Hebrew Bible. Both represent later—centuries later—interpretations. …
The identification of the serpent in Genesis 3 with the Devil, although without any foundation in the original story, emerged in the final centuries before the common era. … It was during the Intertestamental Period, between 200 B.C.E. and 200 C.E., that the Devil in all his macabre glory appears in Jewish and Christian literature. The account in Genesis 3 about the serpent in Eden, written in the Iron Age (anywhere from 300 to 700 years before the Intertestamental Period) assumes that the serpent was one of the wild animals and that the serpent was ultimately subservient to the LORD God, since God made it:
Now the serpent was more crafty than any other wild animal that the LORD God had made. (Gen 3:1)
Nowhere in the Hebrew Bible is there any identification made between the serpent and the Devil/Satan; furthermore, the Hebrew Bible does not invest snakes, as a species, with any special qualities of evil. The appearance of the serpent, as opposed to some other animal, in the role of tempter in the Garden of Eden story is probably influenced by creation stories from other cultures.
But in Jewish and Christian literature of the Intertestamental Period, the serpent did come to be identified with Satan. For instance, in the Life of Adam and Eve, a rewritten account of the Adam and Eve story from the first century C.E., Eve declares, “The devil answered me through the mouth of the serpent” (Life of Adam and Eve 17:4).
In another work from the same general period, the Wisdom of Solomon, a scroll that is among the contents of the Apocrypha, the serpent is indirectly connected to the Devil: “Through the devil’s envy death entered the world” (Wisdom 2:24).
The most explicit statement of this identification of the serpent with Satan, an interpretation that has endured to this day, appears in the New Testament book of Revelation. As if to remove any doubts, the text of Rev 12:9 reads: “that ancient serpent, who is called the Devil and Satan,” and the text of Rev 20:2, “the dragon, that ancient serpent, who is called the Devil and Satan.”
But this common interpretation of the Garden of Eden story, which associates the crafty serpent with the cunning Devil, is merely that, an interpretation.
In this study, we are moving through the Bible one text at a time, one era at a time, historically charting the development of the character Satan. According to that approach, we cannot say that Satan appears in Eden, any more than we can say that Eve offered Adam a bite from an apple. Both of these ideas appeared many centuries later, long after the scroll of Genesis was first committed to parchment.