While the aim of the author in Genesis is to tell us about God, he also assumes that there are some things about God that we already know. He does not, e.g., bother with the question of whether God exists or not and makes no attempt to prove His existence. He assumes—and expects his audience to assume—that God exists. This is not difficult to understand. While "practical atheism," i.e., the kind of atheism in which people "live as if God did not exist" may have been common (e.g., the 'fool' who says, "there is no God" [Psm 14:1], and is everywhere chastized for his way of life, not for his philosophy, for "wisdom (choma [Heb], sophia [Gk] is too high for a fool" [24:7]) "philosophical atheism" was not, being a relatively new way of thinking about God. It is only "philosophical atheism" which needed proofs of God.
But the author assumes more than this. He speaks of God as one, using the pronouns "he" and "his." At the same time he has no difficulty switching to speak of God saying, "Let us . . ." He could not have been unaware of this inconsistency. The Hebrew language—with its insistence on making explicit the number and gender of each of the parts of speech (nouns, verbs, adjectives) used—does not permit a speaker such inconsistency (not even unconsciously). This can only mean that the author thought of God as one (and the Old Testament makes this thought a credal assertion: "Hear, O Israel, the Lord our God, the Lord is One" [Deut 6:4]) but he also knows Him as plural. From this it is still a stretch to asserting that the author of Genesis understood God to be trinune. Nonetheless, it is not unfair to say that here in Genesis we can already see the trace of a root that in the NT blossoms into the Trinity.
It is also obvious everywhere in Genesis that the author knows God to be All Powerful (Omnipotent) and Above and Outside of all things (Transcendant). At the same time, he portrays God also as present in the here and now, i.e., He is Immanent. He was there before the cosmos ("the heavens and the earth") came into existence and, therefore, above and outside of time, and yet He acts in time, "waliking in the garden in the cool of the day" (3:8). God is also "personal." He willingly engages the first couple, instructing them and asking after them (even after He knew they had disobeyed) and deciding what is best for them even in the most trying of all circumstances. Though he does not say so explicitly, the tenor of what he says about God as personal is that He is not a person as we are persons; it is rather the other way round, i.e., we are persons only as God is a Person—we are made in His image. To miss this point risks thinking about God in our image. Most important of all, as a Personal God, He is gracious. Yes, He judges, yet in His judgement grace prevails; He thinks still of the couple's welfare (making them clothes of skins to replace their flimsy attempt at dressing up with leaves) and salvation (that they should be protected from the greater evil of eating of the tree that would enable them to live forever but forever in a fallen state). He is the God of New Beginnings.
These things the author of Genesis assumes of God but also reveals about Him. The question is how did he know all these things. He was not there at the moment of creation nor for a long time to come afterwards. He could not have gathered all these from studying nature itself. In Christian theological terms, we say that what he tells us he did it not from natural theology but through revelation, when things of which humans cannot discover by his own abilities are revealed to him by the Spirit of God.
Further Reading & Resources:
William D. Barrick, "Divine Persons in Genesis: Theological Implications," Detroit Baptist Seminary Journal 22 (2017): 3-20.
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