Genesis 1 presents Yahweh as sole creator of everything by fiat, but other texts (Isa 27:1, Ps 74:13-14, Job 26:12-13) depict God defeating chaos-monsters (Leviathan, Rahab) and 'splitting the sea,' language closely paralleling the Ugaritic Baal-versus-Yam combat myth (cf. KTU 1.5) -- suggesting Yahweh was originally just the strongest among contending gods, not the sole transcendent creator of Genesis 1.

Hebrew poetic texts deliberately appropriate and polemically subvert the shared ANE combat-myth vocabulary, not to affirm a rival pantheon but to assert Yahweh's incomparable supremacy using the era's reigning idiom of ultimate power -- a documented literary technique (John Day's study of the motif; also Umberto Cassuto on Ugaritic parallels). Shared imagery does not entail shared ontology: Leviathan and Rahab in the Hebrew texts are consistently demythologized into creatures made and controlled by Yahweh, made explicit in Ps 104:26 ('Leviathan, which you formed to sport in it' -- a plaything, not a rival deity) and in Job 41's extended description of Leviathan precisely to humble Job by showing it as a mere created animal under God's total dominion. 'Splitting the sea' language in poetic recollections of the Exodus and creation (Ps 74:13, Isa 51:9-10) functions metaphorically and typologically for God's historical acts of deliverance, not as evidence of an independent combat-with-a-rival-god tradition.

The Bible's polemical repurposing of the reigning ANE mythological idiom to assert Yahweh's singular, uncontested sovereignty is a consistent theological strategy across Genesis 1 (which itself polemically demotes sun and moon to mere 'lights'/functionaries against solar and lunar deity worship) and the poetic corpus -- sophisticated monotheism expressed through, not undermined by, the shared cultural vocabulary of the ANE.