The Satan of the Hebrew Bible and the Satan of later Christianity are not the same character, and the difference is visible in the grammar.
In the Hebrew Bible the word satan is a common noun meaning adversary or accuser, and it is applied to human beings, to a political opponent of Solomon, and to the angel who blocks Balaam's road, who is called a satan sent by God to obstruct him. Where the figure appears in the divine council it usually takes the definite article: ha-satan, the accuser, a title rather than a name.
In Job, ha-satan is a member of the heavenly court who arrives with the other sons of God and proposes that Job's piety is bought. He acts throughout with explicit divine permission and within limits God sets. He is a prosecutor, and he is not God's enemy. In Zechariah he stands to accuse the high priest and is rebuked. In the whole Hebrew Bible he appears in something like three passages.
The one place the word appears without the article, in First Chronicles, has him inciting David to take a census. The parallel passage in Second Samuel attributes the same incitement to God. That is the clearest single piece of evidence for the development: a later writer, uncomfortable with attributing the provocation to God, transferred it.
The transformation into a cosmic rebel happens in the intertestamental literature, First Enoch, Jubilees, the Qumran material with its Prince of Light and Angel of Darkness, and arrives fully formed in the New Testament, where Satan is the ruler of this world, the tempter, and the one cast down.