James Tissot in the context of "Genesis creation narrative"

A creation myth or cosmogonic myth is a type of cosmogony, a symbolic narrative of how the world began and how people first came to inhabit it. While in popular usage the term myth often refers to false or fanciful stories, members of cultures often ascribe varying degrees of truth to their creation myths. In the society in which it is told, a creation myth is usually regarded as conveying profound truths – metaphorically, symbolically, historically, or literally. They are commonly, although not always, considered cosmogonical myths – that is, they describe the ordering of the cosmos from a state of chaos or amorphousness.

Creation myths often share several features. They often are considered sacred accounts and can be found in nearly all known religious traditions. They are all stories with a plot and characters who are either deities, human-like figures, or animals, who often speak and transform easily. They are often set in a dim and nonspecific past that historian of religion Mircea Eliade termed in illo tempore ('at that time'). Creation myths address questions deeply meaningful to the society that shares them, revealing their central worldview and the framework for the self-identity of the culture and individual in a universal context.

Japonisme is a French term that refers to the popularity and influence of Japanese art and design among a number of Western European artists in the nineteenth century following the forced reopening of foreign trade with Japan in 1858. Japonisme was first described by French art critic and collector Philippe Burty in 1872.

While the effects of the trend were likely most pronounced in the visual arts, they extended to architecture, landscaping and gardening, and clothing. Even the performing arts were affected; Gilbert and Sullivan's The Mikado is perhaps the best example.

Christian ethics, also known as moral theology, is a multi-faceted ethical system. It is a virtue ethic, which focuses on building moral character, and a deontological ethic which emphasizes duty according to the Christian perspective. It also incorporates natural law ethics, which is built on the belief that it is the very nature of humans – created in the image of God and capable of morality, cooperation, rationality, discernment and so on – that informs how life should be lived, and that awareness of sin does not require special revelation. Other aspects of Christian ethics, represented by movements such as the social Gospel and liberation theology, may be combined into a fourth area sometimes called prophetic ethics.

Christian ethics derives its metaphysical core from the Bible, seeing God as the ultimate source of all power. Evidential, Reformed and volitional epistemology are the three most common forms of Christian epistemology. The variety of ethical perspectives in the Bible has led to repeated disagreement over defining the basic Christian ethical principles, with at least seven major principles undergoing perennial debate and reinterpretation. Christian ethicists use reason, philosophy, natural law, the social sciences, and the Bible to formulate modern interpretations of those principles; Christian ethics applies to all areas of personal and societal ethics.

The Babylonian captivity or Babylonian exile was the period in Jewish history during which a large number of Judeans from the ancient Kingdom of Judah were exiled to Babylonia by the Neo-Babylonian Empire. The expulsions occurred in multiple waves: After the siege of Jerusalem in 597 BCE, around 7,000 individuals were exiled to Mesopotamia. Further expulsions followed the destruction of Jerusalem and Solomon's Temple in 587 BCE.

Although the dates, numbers of expulsions, and numbers of exiles vary in the several biblical accounts, the following is a general outline of what occurred. After the Battle of Carchemish in 605 BCE, the Babylonian king Nebuchadnezzar II besieged Jerusalem, which resulted in tribute being paid by the Judean king Jehoiakim. In c. 601 BCE, Jehoiakim refused to pay further tribute, which led in 598/597 BCE to another siege of the city by Nebuchadnezzar II and culminated in the death of Jehoiakim and the exile to Babylonia of his successor Jeconiah, Jeconiah's court, and many others. In 587 BCE, Nebuchadnezzar II destroyed Jerusalem and exiled Jeconiah's successor Zedekiah and others. In 582 BCE, Nebuchadnezzar II exiled another group.

Shem (/ʃɛm/; Hebrew: שֵׁם Šēm; Arabic: سَام, romanized: Sām) is one of the sons of Noah in the Bible (Genesis 5–11 and 1 Chronicles 1:4).

The children of Shem are Elam, Ashur, Arphaxad, Lud and Aram, in addition to unnamed daughters. Abraham, the patriarch of Jews, Christians, and Muslims, is one of the descendants of Arphaxad.

The calling of the disciples is a key episode in the life of Jesus in the New Testament. It appears in Matthew 4:18–22, Mark 1:16-20 and Luke 5:1–11 on the Sea of Galilee. John 1:35–51 reports the first encounter with two of the disciples a little earlier in the presence of John the Baptist. Particularly in the Gospel of Mark, the beginning of the Ministry of Jesus and the call of the first disciples are inseparable.

The sayings of Jesus on the cross (sometimes called the Seven Last Words from the Cross) are seven expressions biblically attributed to Jesus during his crucifixion. Traditionally, the brief sayings have been called "words".

The seven sayings are gathered from the four canonical gospels. In Matthew and Mark, Jesus cries out to God. In Luke, he forgives his killers, reassures the penitent thief, and commends his spirit to the Father. In John, he speaks to his mother, says he thirsts, and declares the end of his earthly life. This is an example of the Christian approach to the construction of a gospel harmony, in which material from different gospels is combined, producing an account that goes beyond each gospel.