The story of creation that is presented by Ovid has to do with how things came to be in the worldview of the Romans at the time of the First Advent of Jesus Christ.  The story of creation in the world of the Greeks and Romans was influenced by writers in Anatolian, Aegean and Attica Greece dating back to earlier times.  Times of famine and drought on a regional scale caused migration of people from North Africa, Egypt, Mesopotamia and Phoenicia. They brought their concept of the creation of the world and the universe with them.  The idea of the separation of things to create order has agency in that of Bel who took existent matter in the form of Markaya who ruled over darkness and cut her in half to produce the heavens and earth.  He "seeded" the earth by his own dripping blood so that men would be formed. The Hebrew principle of the life being in the blood and the generational bloodline carried by the woman is similar in some respects to the Chaldean myth.

According to Berosus and Syncellus, the Chaldean myth represents the "All" as consisting of darkness and water, filled with monstrous creatures, and ruled by a woman, Markaya, or Ομόρωκα (? Ocean). Bel divided the darkness, and cut the woman into two halves, of which he formed the heaven and the earth; he then cut off his own head, and from the drops of blood men were formed. - According to the Phoenician myth of Sanchuniathon, the beginning of the All was a movement of dark air, and a dark, turbid chaos. By the union of the spirit with the All, Μώτ, i.e., slime, was formed, from which every seed of creation and the universe was developed; and the heavens were made in the form of an egg, from which the sun and moon, the stars and constellations, sprang. By the heating of the earth and sea there arose winds, clouds and rain, lightning and thunder, the roaring of which wakened up sensitive beings, so that living creatures of both sexes moved in the waters and upon the earth. In another passage Sanchuniathon represents Κολπία (probably פּיח קול, the moaning of the wind) and his wife Βάαυ (bohu) as producing Αὶών and πρωτόγονος, two mortal men, from whom sprang Γένος and Γενεά, the inhabitants of Phoenicia. - It is well known from Hesiod's theogony how the Grecian myth represents the gods as coming into existence at the same time as the world. The numerous inventions of the Indians, again, all agree in this, that they picture the origin of the world as an emanation from the absolute, through Brahma's thinking, or through the contemplation of a primeval being called Tad (it). - Buddhism also acknowledges no God as creator of the world, teaches no creation, but simply describes the origin of the world and the beings that inhabit it as the necessary consequence of former acts performed by these beings themselves.1

The Etruscans settled in what is known as part of the northern Alpine region of Rome, bringing with them a creation account similar to that of the one presented by Moses.  By the time of Ovid the influence of the Etruscan thought was not known in art and literature as concerns the creation.  Even in the Etruscan and Persian myths, which correspond so remarkably to the biblical account that they must have been derived from it, the successive acts of creation are arranged according to the suggestions of human probability and adaptation. In the Persian story of creation it appears to have been very close to that of the Etruscans. Were both the Etruscan and Persian accounts influenced by that of Moses due to the captivity of the Children of Israel and their stay in Mesopotamia?

According to the Etruscan saga, which Suidas quotes from a historian, who was a "παραυτοις (the Tyrrhenians) έμπειρος ανήρ (therefore not a native)," God created the world in six periods of one thousand years each: in the first, the heavens and the earth; in the second, the firmament; in the third, the sea and other waters of the earth; in the fourth, sun moon, and stars; in the fifth, the beasts of the air, the water, and the land; in the sixth, men. The world will last twelve thousand years, the human race six thousand. - According to the saga of the Zend in Avesta, the supreme Being Ormuzd created the visible world by his word in six periods or thousands of years: (1) the heaven, with the stars; (2) the water on the earth, with the clouds; (3) the earth, with the mountain Alborj and the other mountains; (4) the trees; (5) the beasts, which sprang from the primeval beast; (6) men, the first of whom was Kajomorts. Every one of these separate creations is celebrated by a festival. The world will last twelve thousand years.2

Isaiah alludes to the poetical device to refer to the creation that came from the Chaldean myth.  He refers to Yahweh and asks rhetorically if it was not Yahweh who created everything by triumphing over Chaos and the Dragon.  Scholars think that this device used by Isaiah speaks symbolically of the triumph of Yahweh over Egypt in His redemptive act of setting the Children of Israel free.  The reader of Isaiah during his time would understand that one of the significant triumphs of Yahweh was the defeat of the magicians, astrologers, and wizards in the court of Pharaoh.  The allusion is therefore ironic to magnify Yahweh as supreme over all. He calls on Yahweh to awake as in days of old, back to creation and signifies Yahweh as supreme throughout redemptive history by the allusion in response to destruction as the salvation of those who are His.

My righteousness is near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust. Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished. Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation.

Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon?

Isaiah 51:5-9

1,2 Johann (C.F.) Keil (1807-1888) & Franz Delitzsch (1813-1890), Keil & Delitzsch Commentary on the Old Testament