A Great Fish Swallows Jonah

Jon 1:17 Now the LORD had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights.

153 Fish

Joh 21:3 Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing.
Joh 21:4 But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus.
Joh 21:5 Then Jesus saith unto them, Children, have ye any meat? They answered him, No.
Joh 21:6 And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.
Joh 21:7 Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea.
Joh 21:8 And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes.
Joh 21:9 As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.
Joh 21:10 Jesus saith unto them, Bring of the fish which ye have now caught.
Joh 21:11 Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken.

The Christian fish stems from an anagram in Greek – the language of the Gospel texts – formed from the first letters of the phrase ‘Jesus Christ of God, Son, Savior’, which spell out the word ‘ICTHYS’, meaning ‘fish’.

Gospel of John we read how the risen Christ asks Simon-Peter to bring his net bursting with ‘great fishes’. In what seems to be a curiously-precise detail, the Gospel tells us that there were exactly ‘an hundred and fifty and three’. Why is the specific number of the catch given? It seems irrelevant alongside the greater message of the story. But seemingly-irrelevant details often conceal greater truths within them. The number 153 relates directly to the Gnostic mystery schools and to [9]Pythagorean teachings, and the proportion known from that time as the [10]‘Measure of the Fish’.

As with Pythagoras’ famed [11]theorem, the proportions of the mandorla within the Vesica piscis are constant, and always can be measured as 265 units high by, yes… 153 units wide (that is: the length of the fish’s body). These figures express the square root of three – for millennia regarded as the sacred Trinity. All these ideas pre-date the Gospels by centuries

The Vesica piscis is itself so deeply embedded in world culture that at times it appears to become a door, with the two circles representing the worlds of matter and spirit, and their mandorla becoming an opening between these, creating a portal between different realities or dimensions (above).
https://shadowsineden.blogspot.com/2013/01/vesica-piscis-tale-of-fish.html

Ichthys

The ichthys or ichthus, from the Greek ikhthū́s is a symbol consisting of two intersecting arcs, the ends of the right side extending beyond the meeting point so as to resemble the profile of a fish. It has been speculated that the symbol was adopted by early Christians as a secret symbol; a shibboleth to determine if another was indeed Christian. It is now known colloquially as the "sign of the fish" or the "Jesus fish".

In mathematics

The number 153 is the 17th triangular number. The colours show that 153 is also the sum of the first five positive factorials.

The number 153 is associated with the geometric shape known as the Vesica Piscis or Mandorla. Archimedes, in his Measurement of a Circle, referred to this ratio (153/265), as constituting the "measure of the fish", this ratio being an imperfect representation of 1/√3.

As a triangular number, 153 is the sum of the first 17 integers, and is also the sum of the first five positive factorials:

1!+2!+3!+4!+5!

The number 153 is also a hexagonal number, and a truncated triangle number, meaning that 1, 15, and 153 are all triangle numbers.

The distinct prime factors of 153 add up to 20, and so do the ones of 154, hence the two form a Ruth-Aaron pair.

Since
153 = 1 cubed + 5 cubed + 3 cubed

153=1^{3}+5^{3}+3^{3}, it is a 3-narcissistic number, and it is also the smallest three-digit number which can be expressed as the sum of cubes of its digits.[2] Only five other numbers can be expressed as the sum of the cubes of their digits: 0, 1, 370, 371 and 407.[3] It is also a Friedman number, since 153 = 3 × 51.
https://en.wikipedia.org/wiki/153_(number)

Archimedes of Syracuse (/ˌɑːrkɪˈmiːdiːz/;[3][a] c. 287 – c. 212 BC) was a Greek mathematician, physicist, engineer, astronomer, and inventor from the ancient city of Syracuse in Sicily.[4] Although few details of his life are known, he is regarded as one of the leading scientists in classical antiquity.
https://en.wikipedia.org/wiki/Archimedes

153 Chymical Aphorisms
http://www.levity.com/alchemy/153aphor.html

Aphorism I. Alchemy is the perfect knowledge of whole Nature and Art, about the Kingdom of Metals.
Aph. 2. Which by reason of its Excellency, is called by many other Names.
Aph. 3. And was first invented by one Alchemus, as some think.
Aph. 4. And in all times hath been so highly esteemed by Philosophers by reason of its great Utility.
Aph. 5. That the Adepti being moved with Pity, would not altogether conceal it.
Aph. 6. Nevertheless, they have delivered it but confusedly, enigmatically, and under Allegories.
Aph. 7. Lest it should fall into the hands of the unworthy.
Aph. 8. But that it should be known to its own Sons only.
Aph. 9. With which Sophister should have no Commerce.
Aph. 10. Wherefore this Science is the Gift of God, which he bestoweth on whom he pleaseth.
Aph. 11. Either by the Revelation of a faithful Friend; or by illuminating the Understanding of the Enquirer.
Aph. 12. Who seeketh it by Prayer, diligent Reading, profound Meditation, and assiduous Labour.
Aph. 13. Therefore it behoveth the Studious of this Art, to be of a pure heart, intire manners, steadfast to his purpose, and a Religious keeper of Secrets.
Aph. 14. And moreover, that he be indowed with a good Wit, health of Body, and a plentiful Fortune.
Aph. 15. Because this Art requireth the whole Man, being found out, possesseth him, and once possessed, freeth him from every long and serious business, causing him to disregard all other things, and to repute them as being foreign and strange.
Aph. 16. The parts of Alchymy are two, viz. The Theory, and the Practice.
Aph. 17. For, seein that Art can do nothing about Metals, except it imitate Nature,
Aph. 18. It is necessary that the Knowledge of Nature should precede the Knowledge of Art.
Aph. 19. Alchymy therefore, in respect of the Theory, is a Science whereby the Beginnings, Causes, Properties and Passions of all the Metals, are radically known; that those which are imperfect, incompleat, mixt and corrupt, may be transmuted into true Gold.
Aph. 20. Seeing that the final cause in Physick co-incideth with the form, the Principles and Causes of Metals are their matter, form, and efficient cause.
Aph. 21. The Matter of Metals is either remote or proximate.
Aph. 22. The Remote is the Rayes of the Sun and Moon, by whose Concourse all Natural Compounds are produced.
Aph. 23. The Proximate is Sulfur and Argent-vive, or the Rayes of the Sun and the Moon determined to a Metallick Production, under the form of certain humid, unctious, and viscous Substance.
Aph. 24. In the Union of this Sulfur, and Argent-vive, consisteth the form of Metals.
Aph. 25. The which, seeing that it is various, according to the various manner of the mixture, and the degree of Decoction, hence arise various Metals.
Aph. 26. Nature only effecteth this Union in the bowels of the Earth, by a temperate heat.
Aph. 27. The Union of this Water immediatelly flow forth two Properties of Passions, common to all the Metals, viz. Fusibility and Extensibility.
Aph. 28. The Causes of a Metallick Fusibility are, Argent-vive, as well fixed as volatile; and a volatile Sulphur not fixed.
Aph. 29. The cause of Extensibility is the viscousity or toughnes of Argent-vive, whether fixed or volitile.
Aph. 30. Metals therefore are Mineral Bodies, of a close and compact substance, and of a very strong Composition; fusible, and extensible under the Hammer, from every Dimension.
Aph. 31. Which are commonly reckoned fix, viz. Gold, Silver, Tin, Lead, Copper, and Iron.
Aph. 32. Of these, two are perfect; viz. Gold and Silver.
Aph. 33. The other four are imperfect.
Aph. 34. Of which, two are soft; viz. Tin and Lead.
Aph. 35. And two hard; viz. Copper and Iron.
Aph. 36. The Perfection of Metals consisteth in the abundance of Argent-vive, and the Uniformity of the Substance, or perfect union of the principles, which is performed by a long and temperate Decoction.
Aph. 37. Hence flow various Properties or Passions, by which the perfect Metals are distinguished from the imperfect.
Aph. 38. Of which, the first is, That the perfect Metals easily receive Argent-vive, but refuse Sulphur.
Aph. 39. The second is that they are not burnt, nor inflamed, but suffer the Examen of the Cupel, and of the Cement; or, at least, of the former.
Aph. 40. The third is, that the parts of which the consist, to wit, the moist and dry, cannot be dissipated, severed, or broken by the Fire, which dissolveth all things.
Aph. 41. The fourth is, that they suffer the greatest Extension of all the Metals.
Aph. 42. The fifth is, that are the heaviest of all the Metals, Lead only excepted, in respect of Silver.
Aph. 43. The sixth is, that being heat firey hot, they send forth a Sky-colour or Coelestial Splendor; neither are they melted before they have been some time fiery hot.
Aph. 44. The seventh is, that they never contract Rust.
Aph. 45. The Imperfection of Metals consisteth in the abundance of Sulphur, and the nonconformity of the Substance of the Substance; or in the imperfect mixture of the Principles, by too short, or a sudden and intemperate Decoction.
Aph. 46. By so many Properties or Passions as flow from the Water, the form of the imperfect Metals is plainly diverse from the Properties of the perfect Metals.
Aph. 47. The first of which is, that the imperfect Metals easily admit Sulphur by not Mercury; except so far as they differ but little from it, by reason of their imperfect Coagulation; of which sort are Tin and Lead.
Aph. 48. The second is, that they are burnt and inflamed: Nor do they endure the tryal of the Cupell and Cement.
Aph. 49. The third is, that their Essential parts (viz. the moist and the dry) are dissipated and separated by the Fire.
Aph. 50. The fourth is, that they are less extensible than the perfect Metals.
Aph. 51. The fifth is, that they are lighter than the perfect Metals, Lead only in excepted in respect of Silver.
Aph. 52. The sixth is, that being heat firey hot, they either contract a blackness, or a shining whiteness; and are either melted before they come to be red hot, or afterwards flower than the perfect Metals.
Aph. 53. The seventh is, that they contract Rust.
Aph. 54. Gold is a Metal most perfectly digested, of a yellow colour, mute, and shining; the heaviest of all the Metals, sustaining the tryal of the Cupel and Cement.
Aph. 55. Silver is a Metal less perfect than Gold, but more perfect than all the rest of the Metals, digested, of a pure whiteness, clean, sounding, and abiding the Cupel.
Aph. 56. Tin is a soft Metal, imperfectly digested, white, shining with a certain Blewness, somewhat founding, and is the lightest of all the Metals.
Aph. 57. Lead is a soft Metal, imperfectly digested, livid, mute, and heavy.
Aph. 58. Copper is a hard Metal imperfectly digested, of an obsucure redness, livid, and sounding.
Aph. 59. Iron is a hard Metal, imperfectly digested, of an impure whiteness, livid, and growing black, and sounding much.
Aph. 60. All the Metals therefore of the same Original, and arise from the same Principles.
Aph. 61. Neither do they differ among themselves, except in their quantity and quality of their Principles, and their mixture, according to the various degree of their Coction.
Aph. 62. Whence it followeth, that the imperfect Metals have a Disposition of recieving the form of the perfect metals.
Aph. 63. Provided they be freed from their Sulphurous and Heterogeneous parts, which are the causes of their imperfection, by a perfect Decoction.
Aph. 64. Either by Nature alone, in the bowels of the Earth, in process of time.
Aph. 65. Or by the same Nature, in an Instant above the Earth, by the help of Art.
Aph. 66. By the projecting of a Medicine, which in a moment penetrateth and tingeth, the imperfect Metals being melted, and Argent-vive being made hot.
Aph. 67. Which transmutation of the imperfect Metals, into perfect; that it is not only possible,
Aph. 68. But also true;
Aph. 69. Is confirmed by the common opinion of Philosophers, and by Experience.
Aph. 70. And therefore the Stone or Medicine of Philosophers, by which this Transmutation is made, ought to have in it self the form of common Gold or Silver.
Aph. 71. For if it should want that, it could not actually introduce it.
Aph. 72. Every natural Compound is distinguished from other natural Compounds, by its own particular form, being really and actually distinct from all other forms of divers natural Compounds.
Aph. 73. Hence, among all Substances which are determined in one of the three Families of Nature, to wit, the Vegetable, Animal, and Mineral; there is nothing found but common Gold, which actually containeth in it self the form, qualities, accidents, signatures and properties of common Gold.
Aph. 74. Wherefore common Gold only will be the only Subject, from which the form of Gold ought to be taken, for the Composition of the Stone of the Phylosophers.
Aph. 75. Common Gold is only simpily perfected by Nature; that is, it hath no greater perfection than it self wanteth, as it is Gold.

Con't
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