Aunque tal vez no sea inmediatamente obvio, phi y la sección áurea también aparecen en la Biblia. Vea también la página de Teología .
El Arca de la Alianza usa números de Fibonacci, aproximándose a un Rectángulo Dorado
En Éxodo 25:10, Dios le ordena a Moisés que construya el Arca del Pacto, en el cual celebrar Su Pacto con los israelitas, los Diez Mandamientos, diciendo:
“Haced que hagan un cofre de madera de acacia, de dos codos y medio de largo, codo y medio de ancho, y codo y medio de alto”.
La proporción de 2,5 a 1,5 es 1,666..., que es lo más cercano a phi (1,618...) que se puede obtener con números tan simples y ciertamente no es visiblemente diferente a la vista. El Arca de la Alianza se construye así utilizando la Sección Áurea, o Proporción Divina. Esta proporción también es la misma que 5 a 3, números de la serie de Fibonacci.
En Éxodo 27:1-2, encontramos que el altar que Dios le ordena a Moisés que construya está basado en una variación del mismo tema de 5 por 3:
“Edifica un altar de madera de acacia, de tres codos de altura; será cuadrado, de cinco codos de largo y cinco codos de ancho.
Nota: Un codo es la medida del antebrazo debajo del codo.
El Arca de Noé usa números de Fibonacci en sus dimensiones
En Génesis 6:15, Dios le ordena a Noé que construya un arca diciendo:
“Y de esta manera la harás: la longitud del arca será de trescientos codos, su anchura de cincuenta codos, y su altura de treinta codos.”
Así, el extremo del arca, de 50 por 30 codos, también está en una proporción de 5 a 3, o 1.666..., nuevamente una aproximación cercana de phi no visiblemente diferente a simple vista. El arca de Noé fue construida en la misma proporción que diez arcas del pacto colocadas una al lado de la otra.
El Número 666 está relacionado con Phi
Apocalipsis 13:18 dice lo siguiente:
“Esto requiere sabiduría. Si alguno tiene entendimiento, calcule el número de la bestia, porque es número de hombre. Su número es el 666”.
Esta bestia, considerada por algunos como el Anticristo descrito por Juan, se relaciona así con el número 666, uno de los mayores misterios de la Biblia. Curiosamente, si tomas el seno de 666º, obtienes -0,80901699, que es la mitad de phi negativo, o quizás lo que uno podría llamar el "anti-phi". También puedes obtener -0.80901699 tomando el coseno de 216º, y 216 es 6 x 6 x 6.
La relación trigonométrica de seno 666º a phi se basa en un triángulo isósceles con base de phi y lados de 1. Cuando este triángulo está encerrado en un círculo con un radio de 1, vemos que la línea inferior, que tiene un ángulo de 306º en la primera rotación y 666º en la segunda rotación, tiene un seno igual a la mitad de phi negativo.
En esto vemos la unidad de phi dividida en positivo y negativo, tal vez análoga a la luz y la oscuridad o al bien y al mal. ¿Podría este “seno” ser también un “signo”?
Además, 666 grados son 54 grados menos que el segundo círculo completo y al dividir los 360 grados de un círculo por 54 grados obtienes 6,66… El otro lado de un ángulo de 54 grados en un ángulo recto es 36 grados y 36 dividido por 54 es .666.
Phi aparece en toda la creación y en cada proporción física del cuerpo humano . En ese sentido es el número de la humanidad, como tal vez revela el misterioso pasaje del Apocalipsis.
Los colores del Tabernáculo se basan en una relación phi
El programa PhiBar produce los colores que la Biblia dice que Dios le dio a Moisés para la construcción del Tabernáculo.
Como dice en Éxodo 26:1, “Haz el tabernáculo con diez cortinas de lino fino torcido y de hilo azul, púrpura y escarlata, con querubines labrados por un hábil artífice”.
Establezca el color principal del programa PhiBar en azul, el color secundario de PhiBar en púrpura y revelará que el color Phi es escarlata.
Esta referencia a la combinación de azul, púrpura y escarlata en la construcción del tabernáculo aparece 24 veces en Éxodo 25 al 39, describiendo los colores que se usarán en las cortinas, cinturones, pectorales, fajas y vestiduras.
Consulte la página Color para obtener información adicional.
Reflexiones sobre el Arca de la Alianza y el 666 aportadas por Robert Bartlett. Perspectivas sobre el Altar en Éxodo 27 aportadas por Sir Hemlock. Perspectivas sobre los colores del Tabernáculo aportadas por JD Ahmanson.
The Time Machine is an 1895 dystopian post-apocalypticscience fictionnovella by H. G. Wells about a Victorian scientist known as the Time Traveller who travels approximately 802,701 years into the future. The work is generally credited with the popularization of the concept of time travel by using a vehicle or device to travel purposely and selectively forward or backward through time. The term "time machine", coined by Wells, is now almost universally used to refer to such a vehicle or device.[1]
Utilizing a frame story set in then-present Victorian England, Wells' text focuses on a recount of the otherwise anonymous Time Traveller's journey into the far future. A work of future history and speculative evolution, The Time Machine is interpreted in modern times as a commentary on the increasing inequality and class divisions of Wells' era, which he projects as giving rise to two separate human species: the fair, childlike Eloi, and the savage, simian Morlocks, distant descendants of the contemporary upper and lower classes respectively.[2][3] It is believed that Wells' depiction of the Eloi as a race living in plenitude and abandon was inspired by the utopic romance novel News from Nowhere (1890), though Wells' universe in the novel is notably more savage and brutal.[4]
In his 1931 preface to the book, Wells wrote that The Time Machine seemed "a very undergraduate performance to its now mature writer, as he looks over it once more", though he states that "the writer feels no remorse for this youthful effort". However, critics have praised the novella's handling of its thematic concerns, with Marina Warner writing that the book was the most significant contribution to understanding fragments of desire[clarify] before Sigmund Freud's The Interpretation of Dreams, with the novel "[conveying] how close he felt to the melancholy seeker after a door that he once opened on to a luminous vision and could never find again".[5]
The Time Machine has been adapted into two feature films of the same name, as well as two television versions and many comic book adaptations. It has also indirectly inspired many more works of fiction in many media productions.
Wells had considered the notion of time travel before, in a short story titled "The Chronic Argonauts" (1888). This work, published in his college newspaper, was the foundation for The Time Machine.
He frequently stated that he had thought of using some of this material in a series of articles in the Pall Mall Gazette, but in response to a request by W. E. Henley, the editor of National Observer, he rewrote "The Chronic Argonauts" into a series of seven loosely connected and fictionalized essays which were anonymously published in the newspaper from 17 March to 23 June 1894.[6][7] The series was never completed as Henley stepped down from his role as editor in National Observer. With his encouragement, Wells continued to work on the story, and at the end of the year when Henley was given the position as editor of Heinemann's periodical The New Review, he arranged for the story to be published there in serialized form in the January to May 1895 editions instead, which Wells was paid £100 (equal to about £15,000 today) for.[8][9][10]Henry Holt and Company published the first book edition (possibly prepared from a different manuscript)[11] on 7 May 1895; Heinemann published an English edition on 29 May.[8] These two editions are different textually and are commonly referred to as the "Holt text" and "Heinemann text", respectively. Nearly all modern reprints reproduce the Heinemann text.[12]
The story reflects Wells's own socialist political views, his view on life and abundance, and the contemporary angst about industrial relations. It is also influenced by Ray Lankester's theories about social degeneration[13] and shares many elements with Edward Bulwer-Lytton's novel Vril, the Power of the Coming Race (1871).[14] It is also thought that Wells' Eloi race shares many features with the works of other English socialists, most notably William Morris and his work News from Nowhere (1890), in which money is depicted as irrelevant and work is merely undertaken as a form of pleasure.[4] Other science fiction works of the period, including Edward Bellamy's novel Looking Backward: 2000–1887 (1888) and the later film Metropolis (1927), dealt with similar themes.[citation needed] In his later reassessment of the book, published as the 1931 preface to The Time Machine, Wells wrote that the text has "lasted as long as the diamond-framed safety bicycle, which came in at about the date of its first publication", and is "assured it will outlive him", attesting to the power of the book.[5]
Based on Wells's personal experiences and childhood, the working class literally spent a lot of their time underground. His own family would spend most of their time in a dark basement kitchen when not being occupied in their father's shop.[15] Later, his own mother would work as a housekeeper in a house with tunnels below,[16] where the staff and servants lived in underground quarters.[17] A medical journal published in 1905 would focus on these living quarters for servants in poorly ventilated dark basements.[18] In his early teens, Wells became a draper's apprentice, having to work in a basement for hours on end.
This work is an early example of the Dying Earth subgenre. The portion of the novella that sees the Time Traveller in a distant future where the sun is huge and red also places The Time Machine within the realm of eschatology; that is, the study of the end times, the end of the world, and the ultimate destiny of humankind.[19]
A Victorian Englishman, identified only as the Time Traveller, tells his weekly dinner guests that he has experimental verification of a machine that can travel through time. He shows them what he says is a small model, and they watch it disappear. He says he has a big machine nearly finished in his laboratory, in which a person could travel through time. At dinner the following week, a weary, bedraggled Traveller recounts to his guests what he experienced on his journey to the future.
In the new narrative, the Time Traveller goes into the future, observing things moving in quick motion around him. He sees his house disappear and turn into a lush garden. The Traveller stops in A.D. 802,701, and meets the Eloi, a society of small, childlike humanoids. They live in small communities within large and futuristic yet deteriorating buildings, and adhere to a fruit-based diet. His efforts to communicate with them are hampered by their lack of curiosity or discipline. They appear happy and carefree but fear the dark, particularly moonless nights. They give no response to nocturnal disappearances, possibly because they are so afraid of them. After exploring the area around the Eloi's residences, the Traveller reaches the top of a hill overlooking what was once London and finds the ruins of what once was a metropolis. He concludes that the entire planet became a garden, with little trace of human society or engineering from the hundreds of thousands of years prior, and that communism[21] has at last been achieved. He also theorizes that intelligence springs from necessity; with no real challenges facing the Eloi, they have lost the spirit, intelligence, and physical fitness of humanity at its peak.
Returning to the site where he arrived, the Traveller finds his machine missing; he is confident that it at least has not traveled through time, as he had removed its levers. Later, he encounters the Morlocks, ape-like troglodytes who live in darkness underground and surface only at night. Deducing that they must have taken his time machine, he explores one of many "wells" that lead to the Morlocks' dwellings and discovers them operating the machinery and industry that makes the above-ground paradise of the Eloi possible. He realizes that the Morlocks control and feed upon the Eloi. The Traveller speculates that the human race has diverged into two species: the favored aristocracy has become the Eloi, and their mechanical servants have become the Morlocks.
Meanwhile, he rescues Eloi Weena from drowning, as none of the other Eloi take any notice of her plight. The Traveller takes Weena with him on an expedition to "The Palace of Green Porcelain", a distant structure which turns out to be a derelict museum. Here, the Traveller finds a fresh matches and fashions a crude weapon against Morlocks, whom he must fight to recover his machine. He plans to take Weena back to his own time to save her from the horrors of the future world. Because the tiring journey back to Weena's home is too much for them, they stop in the forest for the night. They are eventually attacked by Morlocks, and Weena faints. The Traveller escapes when a small fire he left behind them to repel the Morlocks turns into a forest fire; Weena and the Morlocks are lost in the blaze.
The Morlocks open the Sphinx and use the machine as bait to capture the distraught Traveller, not understanding that he can use it to escape. He reattaches the levers before travelling further ahead to roughly 30 million years from his own time. There, he sees some of the last living things on a dying Earth: crab-like creatures wandering blood-red beaches chasing enormous butterflies, in a world covered in lichenoid vegetation. He continues to make jumps forward through time, seeing Earth's rotation cease and the sun grow larger, redder, and dimmer, and the world falling silent and freezing as the last living things die out.
Overwhelmed, he returns to his own time, arriving at the laboratory just three hours after he originally left. He arrives late to his own dinner party, whereupon, after eating, the Traveller relates his adventures to his disbelieving visitors, producing as evidence two unusual white flowers Weena put in his pocket.
The original narrator relates that he returned to the Traveller's house the next day, finding him preparing for another journey and promising to return in a short time. After waiting for three years, however, the narrator says that the Traveller has not returned.
4 Now Jesus learned that the Pharisees had heard that he was gaining and baptizing more disciples than John—2 although in fact it was not Jesus who baptized, but his disciples.3 So he left Judea and went back once more to Galilee.
4 Now he had to go through Samaria.5 So he came to a town in Samaria called Sychar, near the plot of ground Jacob had given to his son Joseph.6 Jacob’s well was there, and Jesus, tired as he was from the journey, sat down by the well. It was about noon.
7 When a Samaritan woman came to draw water, Jesus said to her, “Will you give me a drink?”8 (His disciples had gone into the town to buy food.)
9 The Samaritan woman said to him, “You are a Jew and I am a Samaritan woman. How can you ask me for a drink?” (For Jews do not associate with Samaritans.[a])
10 Jesus answered her, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.”
11 “Sir,” the woman said, “you have nothing to draw with and the well is deep. Where can you get this living water?12 Are you greater than our father Jacob, who gave us the well and drank from it himself, as did also his sons and his livestock?”
13 Jesus answered, “Everyone who drinks this water will be thirsty again,14 but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.”
15 The woman said to him, “Sir, give me this water so that I won’t get thirsty and have to keep coming here to draw water.”
16 He told her, “Go, call your husband and come back.”
17 “I have no husband,” she replied.
Jesus said to her, “You are right when you say you have no husband.18 The fact is, you have had five husbands, and the man you now have is not your husband. What you have just said is quite true.”
19 “Sir,” the woman said, “I can see that you are a prophet.20 Our ancestors worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem.”
21 “Woman,” Jesus replied, “believe me, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem.22 You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews.23 Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks.24 God is spirit, and his worshipers must worship in the Spirit and in truth.”
25 The woman said, “I know that Messiah” (called Christ) “is coming. When he comes, he will explain everything to us.”
26 Then Jesus declared, “I, the one speaking to you—I am he.”
The Disciples Rejoin Jesus
27 Just then his disciples returned and were surprised to find him talking with a woman. But no one asked, “What do you want?” or “Why are you talking with her?”
28 Then, leaving her water jar, the woman went back to the town and said to the people,29 “Come, see a man who told me everything I ever did. Could this be the Messiah?”30 They came out of the town and made their way toward him.
31 Meanwhile his disciples urged him, “Rabbi, eat something.”
32 But he said to them, “I have food to eat that you know nothing about.”
33 Then his disciples said to each other, “Could someone have brought him food?”
34 “My food,” said Jesus, “is to do the will of him who sent me and to finish his work.35 Don’t you have a saying, ‘It’s still four months until harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest.36 Even now the one who reaps draws a wage and harvests a crop for eternal life, so that the sower and the reaper may be glad together.37 Thus the saying ‘One sows and another reaps’ is true.38 I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor.”
Many Samaritans Believe
39 Many of the Samaritans from that town believed in him because of the woman’s testimony, “He told me everything I ever did.”40 So when the Samaritans came to him, they urged him to stay with them, and he stayed two days.41 And because of his words many more became believers.
42 They said to the woman, “We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world.”
Jesus Heals an Official’s Son
43 After the two days he left for Galilee.44 (Now Jesus himself had pointed out that a prophet has no honor in his own country.)45 When he arrived in Galilee, the Galileans welcomed him. They had seen all that he had done in Jerusalem at the Passover Festival, for they also had been there.
46 Once more he visited Cana in Galilee, where he had turned the water into wine. And there was a certain royal official whose son lay sick at Capernaum.47 When this man heard that Jesus had arrived in Galilee from Judea, he went to him and begged him to come and heal his son, who was close to death.
48 “Unless you people see signs and wonders,” Jesus told him, “you will never believe.”
49 The royal official said, “Sir, come down before my child dies.”
50 “Go,” Jesus replied, “your son will live.”
The man took Jesus at his word and departed.51 While he was still on the way, his servants met him with the news that his boy was living.52 When he inquired as to the time when his son got better, they said to him, “Yesterday, at one in the afternoon, the fever left him.”
53 Then the father realized that this was the exact time at which Jesus had said to him, “Your son will live.” So he and his whole household believed.
54 This was the second sign Jesus performed after coming from Judea to Galilee.
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