At least one well-respected, contemporary scholar of the Hebrew Scriptures, Margaret Barker, argues that Plato knew of them, though she acknowledges her view as in the minority:
The early apologists, both Jewish and Christian, maintained that Plato learned from Moses, that he was Moses speaking Attic Greek. The most notable of these was Eusebius of Caesarea, who, in his work The Preparation of the Gospel, argued the case in great detail and listed all those who had held such views before him. Eusebius and the other apologists were probably correct.
My reconstruction suggests that the priests of the first temple knew an invisible, heavenly world on which the tabernacle or temple had been modelled; that they spoke of forms: the form of a man and the form of a throne; that they described the heavens as an embroidered curtain; that they knew the distinction between time, outside the veil, and eternity within it. They knew that time was the moving image of eternity. They knew of angels, the sons of God begotten on Day One, as Job suggests. They concerned themselves with the mathematics of the creation, the weights and the measures. They believed that the creation was bonded together by a great oath or covenant. They believed that the stars were divine beings, angels, and they described a creator whose work was completed not by motion but by Sabbath rest. What I have reconstructed as the secret tradition of the world beyond the temple veil would, in any other context be identified as Plato’s Timaeus, written in the middle of the fourth century BCE. (The passages in Timaeus are: the creation is good, 29; the invisible world, 28; the forms, 29, 38, 52; time and eternity 37; angels created first but the story of their origin is not known, 41; the mathematics of creation 53,69; the bond of creation, 31,378; angels as stars 38; resting as the culmination of creation 30.)
Elsewhere,[A] she notes that:
Scholars have admitted to being puzzled about the origin of Plato's account of creation...: '[Plato] introduced, for the first time in Greek philosophy...the scheme of creation by a divine artificer, according to which the world is like a work of art designed with a purpose.'
She also points out that pre-Christian Jewish writers made the same claim as Justin:
Aristobulus, for example, a Jewish scholar in Egypt in the mid second century BCE, said that Pythagorus, Socrates and Plato had followed Moses 'when they were contemplating the arrangement of the universe so accurately made and indissolubly combined by God.'
[A]: Creation: A Biblical Vision for the Environment, Bloomsbury T&T Clark, 2010, pp. 117-8.