Christians like Stephen Atkins tend to believe the text in Genesis 1:1 was spoken by God 5776 years ago, purely because it’s the first book in the Bible which speaks about the very first creation. It's also understood by Christians that when Yahweh said "in the beginning Elohim (אֱלֹהִ֑ים) created the heavens and earth" the plural for God was used.
Here's the problem with their understanding. Firstly the Jews tell us Moses wrote the Torah i.e. the Pentateuch (first 5 books of Moses) after he cross the red sea. this alone destroys the claim that Genesis 1:1 was written 5776 years because since its the very first book speaking about the creation.
Secondly, Moses wrote Genesis after he departed from Egypt with the Children of Israel. Which means Moses knew who God was since they were speaking "face to face". How then would Moses think Genesis 1:1 was speaking of gods rather the God if Moses knew God is one?
Think about it, the Book of Exodus tells us how God alone saved Moses and his followers from Pharaoh. How Moses was given the 10 commandments which says that God is One and he alone should be worshipped. If God had other gods with him wouldn't have Moses known?
Moses being the author of Genesis 1:1 knew Elohim (אֱלֹהִ֑ים) does not mean more than one God. If God was inspiring Moses to write the book of Genesis, then Moses could of easily questioned God on Genesis 1:1 asking for more clarification on Elohim (אֱלֹהִ֑ים).
It's absurd to think throughout the life of Moses's mission God kept on reminding him and his followers to "WORSHIP HIM ALONE" yet hides he has more gods with him until Moses starts to write?
according to Stephen atkins Elohim is the plural for God, yet Classicla Jewish rabbis disgree. take for instance Ibn Ezra who wrote on Gensis 1:1 saying
“E-lohim” – After we have found [the word] e-loah, we know that E-lohim is its plural form, and the root [of this] is in the nature of language. For every language has a formal form. The way of expressing formality in non-Hebrew languages is by the lesser using the plural in the presence of the greater. In Arabic the way of formal expression is for the greater to speak, as royalty, in the plural. In the Holy Tongue, the way is to refer to the greater in the plural. Like “master” (adonim), “owner” b’alim as the said, “a harsh master” (b’alim) Isaiah 19:4, “his master (b’alim) shall take”. Likewise the word “upon him” (alav), “to him” (elav), “until him” (adav). For this reason does Scripture state “He created” and not “they created”. Now from a perspective of wisdom, we know that speech is called “lip” [Hebrew parallel to the English “tongue”] since people see that words emanate from there. Likewise, the supernal human soul is called “heart”, yet the heart is [part of the] body, since the heart is the first “chariot” for it. Now is called thus [“(E-lohim)”)since all the acts of Hashem are [delivered] into the hands of the angels, who do His Will. (I will explain a bit more of the secret of the Name on the verse “for My Name is within him” – Exodus 23:21). And pay no attention to the words of [Rav Sa’adiah] Ga’on who said that man is more prestigious than angels. I’ve already explained in Sefer HaYesod that all his proofs are actually the opposite. Now we know that, amongst men, there are none more prestigious than the prophets, yet Yehoshua fell on his face before an angel of Hashem and prostrated himself, and said, “what is my master speaking to his servant” – Joshua 5:14. and likewise Zechariah and Daniel, but why should I go on? And the meaning of “G-d of hosts” is like “G-d of gods [masters]”. So the meaning of E-lohim is like “king”, and people who are involved in divine law will be called thus – but it is an adjective [lit. descriptive name], not a [true] noun – you won’t find any future or past forms. And don’t think that, since we find it written, “He makes the winds His angels” that angels are [made] from fire and wind, for that is not the straightforward way of interpreting that verse. It’s rather that David spoke initially of the work of creation, beginning with light and saying, “He enwraps [in] light” and afterwards “He spreads out the heavens” – that is, the firmament, with the waters above it, and fire, snow and wind. He [then] said that the wind is Hashem’s messenger to go to any place He may send it, likewise is fire amongst His servants, and he said, “He founded the earth upon its elements” – this is regarding the dry land. Likewise is it written, “the stormy wind does His will” Psalms 148:8
how about Rambam another renowned Jewish scholar
And it stated, Elohim (God), [which means] the master of all the forces, as the root word [here] is el, which is power; and it is a compound word, [made up of] el [and] hem (them), as if 'power' were relational (and would be understood as power of them), and 'them' refers to all the other powers; meaning 'the Power over all the powers.' And a secret will also be elucidated about this [later]. If so, the correct simple meaning of the verses is that its meaning is: At first, "God created the heavens" since he brought forth their material from nothing, "and the earth," bringing forth its material from nothing. "And the earth" includes the four basic elements, as per (Genesis 2:1), "And the earth and the heavens and all their hosts were completed," which includes the whole terrestrial globe. And so [too] (Psalms 148:7), "Praise the Lord from the earth, the sea monsters and all the depths," and besides them, [there] are many other [such references]. And behold, with this creation, which was like a small [and] fine dot, and without substance, were created all of the creations in the heavens and the earth.
