cyanic-selkie/wikianc huggingface dataset:
Ikon
Images from Constantine to Justinian
Though their development was gradual, we can date the full-blown appearance and general ecclesiastical (as opposed to simply popular or local) acceptance of Christian images as venerated and miracle-working objects to the 6th century, when, as Hans Belting writes, "We first hear of the church's use of religious images...(Likeness and Presence, University of Chicago Press,1994). "...As we reach the second half of the sixth century, we find that images are attracting direct veneration and some of them are credited with the performance of miracles" (Patricia Karlin-Hayter, The Oxford History of Byzantium, Oxford, 2002).  Cyril Mango writes, "In the post-Justinianic period the icon assumes an ever increasing role in popular devotion, and there is a proliferation of miracle stories connected with icons, some of them rather shocking to our eyes" (The Art of the Byzantine Empire 312-1453, University of Toronto Press, 1986). However, the earlier references by Eusebius and Irenaeus indicate veneration of images and reported miracles associated with them as early as the second century. It must also be noted that what might be shocking to our contemporary eyes may not have been viewed as such by the early Christians. In Acts 5:15 of the New Testament, it is written that "people brought the sick into the streets and laid them on beds and mats so that at least Peter's shadow might fall on some of them as he passed by."
The Iconoclast period
There was a continuing opposition to misuse of images within Christianity from very early times. "Whenever images threatened to gain undue influence within the church, theologians have sought to strip them of their power" (Belting, Hans; Likeness and Presence, Chicago and London, 1994). Further,"there is no century between the fourth and the eighth in which there is not some evidence of opposition to images even within the Church (Kitzinger, Ernst; The Cult of Images in the Age before Iconoclasm, Dumbarton Oaks, 1954; repeated by Pelikan, Jaroslav; The Spirit of Eastern Christendom 600-1700, University of Chicago Press, 1974). Nonetheless, popular favoritism for icons guaranteed their continued existence, while as yet no systematic apologia for or against icons, or doctrinal authorization or condemnation of icons existed.
The use of icons was seriously challenged by Byzantine Imperial authority in the 8th century. Though by this time opposition to images was strongly entrenched in Judaism and in the rising religion of Islam, attribution of the impetus toward an iconoclastic movement in Eastern Orthodoxy to Muslims or Jews "seems to have been highly exaggerated, both by contemporaries and by modern scholars" (see Pelikan, The Spirit of Eastern Christendom).
Though significant in the history of religious doctrine, the Byzantine controversy over images is not seen as of primary importance in Byzantine history. "Few historians still hold it to have been the greatest issue of the period..." (Patricia Karlin-Hayter, Oxford History of Byzantium, Oxford University Press, 2002).
The Iconoclastic Period began when images were banned by Emperor Leo III sometime between 726 and 730. Under his son Constantine V, an ecumenical council forbidding image veneration was held at Hieria near Constantinople in 754. Image veneration was later reinstated by the Empress Regent Irene, under whom another ecumenical council was held reversing the decisions of the previous iconoclast council and taking its title as Seventh Ecumenical Council. The council anathemized all who hold to iconoclasm, i.e. those who held that veneration of images constitutes idolatry. Then the ban was enforced again by Leo V in 815. And finally icon veneration was decisively restored by Empress Regent Theodora.
Icons in Greek-speaking regions
Icons are used particularly among Eastern Orthodox, Oriental Orthodox, Coptic and Eastern Rite Catholic Churches.
As was described above, the icon painting tradition developed in Byzantium, with Constantinople as the chief city. We have only a few icons from the 11th century and no icons dating from the two centuries that preceded it, firstly because of the Iconoclastic reforms during which many were destroyed, secondly because of plundering by Venetians in 1204 during the Crusades, and finally the taking of the city by the Islamic Turks in 1453.
It was only in the Comnenian period (1081-1185) that the cult of the icon became widespread in the Byzantine world, partly on account of the dearth of richer materials (such as mosaics, ivory, and enamels), but also because a special screen for icons was introduced in eccelsiastical practice. The style of the time was severe, hieratic and distant.
In the late Comnenian period this severity softened, and emotion, formerly avoided, entered icon painting. Major monuments for this change include the murals at Daphni (ca. 1100) and Nerezi near Skopje (1164). The Theotokos of Vladimir (ca. 1115, illustrated to the right) is probably the most representative monument to the new trend towards spirituality and emotion.
The tendency toward emotionalism in icons continued in the Paleologan Period, which began in 1261. Paleologan art reached its pinnacle in mosaics such as those of the Kariye Camii (former Chora Monastery). In the last half of the 1300s, Paleologan saints were painted in an exaggerated manner, very slim and in contorted positions, that is, in a style known as the Paleologan Mannerism, of which Ochrid's Annunciation is a superb example.
Crete, at that time, was under Venetian control and became a thriving center of art of the Scuola di San Luca, the "School of St. Luke," an organized guild of painters. Cretan painting was heavily patronized both by Catholics of Venetian territories and by Eastern Orthodox. For ease of transport, Cretan iconographers specialized in panel paintings, and developed the ability to work in many styles to fit the taste of various patrons. In 1669 the city of Heraklion, on Crete, which at one time boasted at least 120 painters, finally fell to the Turks, and from that time Greek icon painting went into a decline, with a revival attempted in the 20th century by art reformers such as Photios Kontoglou, who emphasized a return to earlier styles.
Icons in Russia
Russian icons are typically paintings on wood, often small, though some in churches and monasteries may be as large as a table top. Many religious homes in Russia have icons hanging on the wall in the krasny ugol, the "red" or "beautiful" corner. There is a rich history and elaborate religious symbolism associated with icons. In Russian churches, the nave is typically separated from the sanctuary by an iconostasis (Russian ikonostás) a wall of icons.
The use and making of icons entered Kievan Rus' (which later expanded to become the Russian Empire) following its conversion to Orthodox Christianity in 988 A.D. As a general rule, these icons strictly followed models and formulas hallowed by usage, some of which had originated in Constantinople. As time passed, the Russians - notably Andrei Rublev and Dionisius - widened the vocabulary of types and styles far beyond anything found elsewhere. The personal, improvisatory and creative traditions of Western European religious art are largely lacking in Russia before the 17th century, when Simon Ushakov's painting became strongly influenced by religious paintings and engravings from both Protestant and Catholic Europe. In the mid-17th century changes in liturgy and practice instituted by Patriarch Nikon resulted in a split in the Russian Orthodox Church. The traditionalists, the persecuted "Old Ritualists" or Old Believers," continued the traditional stylization of icons, while the State Church modified its practice. From that time icons began to be painted not only in the traditional stylized and nonrealistic mode, but also in a mixture of Russian stylization and Western European realism, and in a Western European manner very much like that of Catholic religious art of the time.
Pasar Semerap, Keliling Danau, Kerinci
Pasar Semerap nyaéta salah sahiji désa di kacamatan Keliling Danau, Kabupatén Kerinci, Propinsi Jambi, Indonésia.
Ikon
The Protestant Reformation
The abundant use and veneration historically accorded images in the Roman Catholic Church was a point of contention for Protestant reformers, who varied in their attitudes toward images. In the consequent religious struggles many statues were removed from churches, and there was also destruction of images in some cases.
Urartu
Urartu (Basa Assyria: māt Urarṭu; Babylonia: Urashtu), ngarah ka Ararat atanpai Karajaan Van (Urartu: Biai, Biainili; ) nyaéta hiji karajaan Jaman Beusi nu museur sakitareun Dano Van di Daratan Luhur Arménia.
Ikon
The Protestant Reformation
Though followers of Zwingli and Calvin were more severe in their rejection, Lutherans tended to be moderate with many of their parishes having displays of statues and crucifixes. A joint Lutheran-Orthodox statement in Helsinki reaffirmed the Ecumenical Council decisions on the nature of Christ and the veneration of images:
597
Taun ka-597 Maséhi dina Kalénder Grégorian.
Ikon
The Protestant Reformation
''"The Seventh Ecumenical Council, the Second Council of Nicaea in 787, which rejected iconoclasm and restored the veneration of icons in the churches, was not part of the tradition received by the Reformation. Lutherans, however, rejected the iconoclasm of the 16th century, and affirmed the distinction between adoration due to the Triune God alone and all other forms of veneration. Through historical research this council has become better known. Nevertheless it does not have the same significance for Lutherans as it does for the Orthodox. Yet, Lutherans and Orthodox are in agreement that the Second Council of Nicaea confirms the christological teaching of the earlier councils and in setting forth the role of images (icons) in the lives of the faithful reaffirms the reality of the incarnation of the eternal Word of God, when it states: "The more frequently, Christ, Mary, the mother of God, and the saints are seen, the more are those who see them drawn to remember and long for those who serve as models, and to pay these icons the tribute of salutation and respectful veneration. Certainly this is not the full adoration in accordance with our faith, which is properly paid only to the divine nature, but it resembles that given to the figure of the honored and life-giving cross, and also to the holy books of the gospels and to other sacred objects" (Definition of the Second Council of Nicaea)."''
Icons and images in contemporary Christianity
Today attitudes can vary even from church to church within a given denomination, whether Catholic or Protestant. Protestants generally use religious art for teaching and for inspiration, but such images are not venerated as in Orthodoxy, and many Protestant church sanctuaries contain no imagery at all.
After the Second Vatican Council declared in the 1960s that the use of statues and pictures in churches should be moderate, most statuary was removed from many Catholic Churches. Eastern Orthodoxy, however, continues to give such strong importance to the use and veneration of icons that they are often seen as the chief symbol of Orthodoxy. Catholicism has a long tradition of valuing the arts and patronized a significant number of famous artists. Present-day imagery within Roman Catholicism varies in style from traditional to modern, and is often affected by trends in the art world in general.
(518507) 2006 EE1
Ari 2006 EE1 mangrupa hiji astéroid. Ieu asteroid téh bagéan tina astéroid Apollo, anu nganjrek deukeut jeung marcapada. Ékséntrisitas orbit ieu astéroid kacatet gedéna 0.276, sedengkeun magnitudo mutlakna 19.8. Ari nu jadi référénsina mah nyaéta MPO�294815.
Ikon
Icons and images in contemporary Christianity
Icons are often illuminated with a candle or jar of oil with a wick. (Beeswax for candles and olive oil for oil lamps are preferred because they burn very cleanly, although other materials are sometimes used.) The illumination of religious images with lamps or candles is an ancient practice pre-dating Christianity.
(518507) 2006 EE1
Bebentukan
Kawas sakumna astéroid, ieu astéroid kabentuk tina nébula panonpoé primordial minangka beubeulahan planétisimal, objék di nébula marcapada ngora nu teu cukup badag pikeun robah jadi planét.
Ikon
Eastern Orthodox and Roman Catholic teaching about Icons
Icons are used particularly in Eastern Orthodox, Coptic Orthodox, Oriental Orthodox, and Eastern-rite Catholic churches.
The Eastern Orthodorx view of the origen of icuns is quite different from that of some secular scholars and from some in contemporary Roman Catholic circles: "The Orthodox Church maintains and teaches that the sacred image has existed from the beginning of Christianity" (Leonid Ouspensky, Theology of the Icon," St. Vladimir's Seminary Press, 1978).  Accounts that some non-Orthodox writers consider legends are, within Eastern Orthodoxy, accepted as history, because they are a part of Church Tradition.  Thus accounts such as that of the miraculous "Image Not Made by Hands," and the weeping and moving "Mother of God of the Sign" of Novgorod are accepted as fact:  "Church Tradition tells us, for example, of the existence of an Icon of the Savior during His lifetime (the "Icon-Made-Without-Hands") and of Icons of the Most-Holy Theotokos [Mary] immediately after Hum." (These Truths we Hold'', St. Tikhon's Seminary Press, 1986). Eastern Orthodox further believe that "a clear understanding of the importance of Icons" was part of the church from its very beginning, and has never changed, although explanations of their importance may have developed over time. This is due to the fact that iconography is rooted in the theology of the Incarnation (Christ being the eikon of God) which didn't change, though its subsequent clarification within the Church occurred over the period of the first seven Ecumenical Councils. Also, icons served as tools of edification for the faithful during most of the history of Christendom when most couldn't read nor write.okai?
Eastern Orthodox find the first instance of an image or icon in the Bible when God made man in His own image (Septuagint Greek eikona), recorded in Genesis 1:26-27. In Exodus, God commanded that the Israelites not make any graven image; but soon afterwards, he commanded that they make graven images of cherubim and other like things, both as statues and woven on tapestries. Later, Solomon included still more such imagery when he built the first temple. Eastern Orthodox believe these qualify as icons, in that they were visible images depicting heavenly beings and, in the case of the cherubim, used to indirectly indicate God's presence above the Ark.
In Numbers it is written that God told Moses to make a bronze serpent and hold it up, so that anyone looking at the snake would be healed of their snakebites. In John 3, Jesus refers to the same serpent, saying that he must be lifted up in the same way that the serpent was. John of Damascus also regarded the brazen serpent as an icon. Further, Jesus Christ himself is called the "image of the invisible God" in Colossians 1:15, and is therefore in one sense an icon. As people are also made in God's images, people are also considered to be living icons, and are therefore "censed" along with painted icons during Orthodox prayer services.
The Eastern Orthodox teaching regarding veneration of icons is that the praise and veneration shown to the icon passes over to the archetype (Basil of Caesarea,On the Holy Spirit 18:45: "The honor paid to the image passes to the prototype"). Thus to kiss an icon of Christ, in the Eastern Orthodox view, is to show love towards Christ Jesus himself, not mere wood and paint making up the physical substance of the icon. Worship of the icon as somehow entirely separate from its prototype is expressly forbidden by the Seventh Ecumenical Council; standard teaching in the Eastern Orthodox and Roman Catholic churches alike conforms to this principle. The Catholic Church accepts the same Councils and the canons therein which codified the teaching of icon veneration.
The Latin Church of the West, which after 1054 was to become separate as the Roman Catholic Church, accepted the decrees of the iconodule Seventh Ecumenical Council regarding images. There is some minor difference, however, in the Catholic attitude to images from that of the Orthodox. Following Gregory the Great, Catholics emphasize the role of images as the Biblia Pauperum, the “Bible of the Poor,” from which those who could not read could nonetheless learn. This view of images as educational is shared by most Protestants.
Catholics also, however, accept in principle the Eastern Orthodox veneration of images, believing that whenever approached, images of the cross, saints, etc. are to be reverenced. Though using both flat wooden panel and stretched canvas paintings, Catholics traditionally have also favored images in the form of three-dimensional statuary, whereas in the East statuary is much less widely employed.
Eikon in the Septuagint
The Greek word eikon means an image or likeness of any kind. Anything that represents something else is an eikon. Nothing is implied about sanctity or its absence, or veneration or its absence by the word itself.
The Septuagint is the Greek translation of the Hebrew Scriptures used by the early Christians, and Eastern Orthodox consider it the only authoritative text of those Scriptures. In it the word eikon is used for everything from man being made in the divine image to the "molten idol" placed by Manasses in the Temple. The word eikon is found in:
Ezekiel 23:14; Daniel 2:31,32,34,35; Daniel 3:1,2,3,5,7,11,12,14,15,18; Hosea 13:2
Be aware that Septuagint numberings and names and the English Bible numberings and names are not uniformly identical.
Eikon in the New Testament
In the New Testament the term is used for everything from Jesus as the image of the invisible God (Colossians 1:15) to the image of Caesar on a Roman coin to the image of the Beast in the Apocalypse (Revelation 14:19). Here is a complete listing:
Pictures
-->
Basa Senggi
Basa Senggi nyaéta basa wewengkon anu aya di Indonésia. Panyaturna aya di 1 propinsi nyaéta propinsi Papua, nu dumuk di 1 kabupaten/kota.
Sumbermulya, Haurgeulis, Indramayu
Sumbermulya nyaéta salah sahiji désa di kacamatan Haurgeulis, Kabupatén Indramayu, Propinsi Jawa Barat, Indonésia.
Negeri Galih Rejo, Sungkai Tengah, Lampung Kalér
Negeri Galih Rejo nyaéta salah sahiji Désa di kacamatan Sungkai Tengah, Kabupatén Lampung Kalér, Propinsi Sumatra Kalér, Indonésia.
Negeri Galih Rejo, Sungkai Tengah, Lampung Utara
2016 NM15
Bebentukan
Kawas sakumna astéroid, ieu astéroid kabentuk tina nébula panonpoé primordial minangka beubeulahan planétisimal, objék di nébula marcapada ngora nu teu cukup badag pikeun robah jadi planét.
Blang Seunong, Beutong, Nagan Raya
Blang Seunong nyaéta salah sahiji Gampong di kacamatan Beutong, Kabupatén Nagan Raya, Propinsi Acéh, Indonésia.
SMKS Muhammadiyah 11 Jakarta
SMKS Muhammadiyah 11 Jakarta nyaéta Sakola Menengah Kajuruan Swasta anu aya di Kota Jakarta Pusat. Alamat lengkepna di Jl. Cempaka Wangi II/12, Kalurahan/Désa Harapan Mulya Kec. Kemayoran Kota Jakarta Pusat, DKI Jakarta, kalawan nomor NPSN 20100141.
Sukatani, Cisurupan, Garut
Sukatani nyaéta salah sahiji désa di kacamatan Cisurupan, Kabupatén Garut, Propinsi Jawa Barat, Indonésia.
SMAN 1 Jamblang
SMAN 1 Jamblang nyaéta Sakola Menengah Atas Negeri anu aya di Kabupatén Cirebon. Alamat lengkepna di Jl. Nyi Mas Rarakerta Klangenan No.33, Kalurahan/Désa Jamblang Kacamatan Jamblang, Kabupatén Cirebon, Jawa Kulon kalawan nomor NPSN 20214996.
Keude Menjee IV, Baktiya, Aceh Utara
Keude Menjee IV nyaéta salah sahiji Gampong di kacamatan Baktiya, Kabupatén Aceh Utara, Propinsi Acéh, Indonésia.
Keude Menjee IV, Baktiya, Aceh Utara
2012 VC6
Ari 2012 VC6 mangrupa hiji astéroid. Ieu asteroid téh bagéan tina astéroid Amor, anu nganjrek deukeut jeung marcapada. Ékséntrisitas orbit ieu astéroid kacatet gedéna 0.505, sedengkeun magnitudo mutlakna 24.8. Ari nu jadi référénsina mah nyaéta MPO 248928.
Bebentukan
Kawas sakumna astéroid, ieu astéroid kabentuk tina nébula panonpoé primordial minangka beubeulahan planétisimal, objék di nébula marcapada ngora nu teu cukup badag pikeun robah jadi planét.
Tunas Karya, Natal, Mandailing Natal
Tunas Karya nyaéta salah sahiji Désa di kacamatan Natal, Kabupatén Mandailing Natal, Propinsi Sumatra Kalér, Indonésia.
Jembatan Merah Pulau Tengah, Keliling Danau, Kerinci
Jembatan Merah Pulau Tengah, Keliling Danau, Kerinci
Résistor
Résistor nyaéta komponén listrik atawa éléktronik dua terminal nu nahan arus listrik ku jalan nyababkun turun voltase antara terminal-terminalna nurutkeun hukum Ohm. (Résistor ultra-présisi miboga 2 terminal tambahan, jadi totalna 4.) Résistansi listrik sarua jeung turun tegangan/voltase dina résistor dibagi arus nu ngaliwatan résistor. Résistor digunakeun minangka bagian tina jaringan listrik sarta sirkuit éléktronik.
Résistor idéal
The SI unit of electrical resistance is the ohm (Ω). A component has a resistance of 1 Ω if a voltage of 1 volt across the component results in a current of 1 ampere, or amp, which is equivalent to a flow of one coulomb of electrical charge (approximately 6.241506 × 1018 electrons) per second. The multiples kiloohm (1 kΩ = 1000 Ω) and megaohm (1 MΩ = 106 Ω) are also commonly used.
In an idéal resistor, the resistance remains constant regardless of the applied voltage or current through the device or the rate of change of the current. While réal resistors cannot attain this goal, they are designed to present little variation in electrical resistance when subjected to these changes, or to changing temperature and other environmental factors.
Karakteristik nonidéal
A resistor has a maximum working voltage and current above which the resistance may change (drastically, in some cases) or the resistor may be physically damaged (overhéat or burn up, for instance). Although some resistors have specified voltage and current ratings, most are rated with a maximum power which is determined by the physical size. Common power ratings for carbon composition and metal-film resistors are 1/8 watt, ¼ watt, and ½ watt. Metal-film and carbon film resistors are more stable than carbon resistors against temperature changes and age. Larger resistors are able to dissipate more héat because of their larger surface aréa. Wire-wound and resistors embedded in sand (ceramic) are used when a high power rating is required.
Furthermore, all réal resistors also introduce some inductance and a small amount of capacitance, which change the dynamic behavior of the resistor from the idéal.
Résistor tetep
Some resistors are cylindrical, with the actual resistive material in the centre (composition resistors, now obsolete) or on the surface of the cylinder (film) resistors, and a conducting metal léad projecting along the axis of the cylinder at éach end(axial léad). There are carbon film and metal film resistors. The photo above right shows a row of common resistors. Power resistors come in larger packages designed to dissipate héat efficiently. At high power levels, resistors tend to be wire wound types. Resistors used in computers and other devices are typically much smaller, often in surface-mount packages without wire léads. Resistors can also be built into integrated circuits as part of the fabrication process, using the semiconductor material as a resistor. But resistors made in this way are difficult to fabricate and may take up a lot of valuable chip aréa, so IC designers alternatively use a transistor-transistor or resistor-transistor configuration to simulate the resistor they require.
Résistor variabel
The variable resistor is a resistor whose value can be adjusted by turning a shaft or sliding a control. They are also called potentiométers or rhéostats and allow the resistance of the device to be altered by hand. The term rheostat is usually reserved for higher-powered devices, above about ½ watt. Variable resistors can be inexpensive single-turn types or multi-turn types with a helical element. Some variable resistors can be fitted with a mechanical display to count the turns. Variable resistors can sometimes be unreliable, because the wire or metal can corrode or wéar. Some modérn variable resistors use plastic materials that do not corrode and have better wéar characteristics.
Some examples include:
2016 CD248
Ari 2016 CD248 mangrupa hiji astéroid. Ieu asteroid téh bagéan tina astéroid Apollo, anu nganjrek deukeut jeung marcapada. Ékséntrisitas orbit ieu astéroid kacatet gedéna 0.573, sedengkeun magnitudo mutlakna 22.2. Ari nu jadi référénsina mah nyaéta MPO�373622.
Glumpang Bungkok, Baktiya, Aceh Utara
Glumpang Bungkok nyaéta salah sahiji Gampong di kacamatan Baktiya, Kabupatén Aceh Utara, Propinsi Acéh, Indonésia.
2016 CD248
Bebentukan
Kawas sakumna astéroid, ieu astéroid kabentuk tina nébula panonpoé primordial minangka beubeulahan planétisimal, objék di nébula marcapada ngora nu teu cukup badag pikeun robah jadi planét.
Résistor
Ngidéntifikasi résistor
Most axial resistors use a pattern of colored stripes to indicate resistance. SMT ones follow a numerical pattern. Cases are usually brown, blue, or green, though other colors are occasionally found like dark red or dark gray.
One can use a multiméter to test the values of a resistor.
Glumpang Bungkok, Baktiya, Aceh Utara
Glumpang Bungkok, Baktiya, Aceh Utara
Résistor
Four-band axial resistors
Four-band identification is the most commonly used color coding scheme on all resistors. It consists of four colored bands that are painted around the body of the resistor. The scheme is simple: The first two numbers are the first two significant digits of the resistance value, the third is a multiplier, and the fourth is the tolerance of the value. éach color corresponds to a certain number, shown in the chart below. The tolerance for a 4-band resistor will be 2%, 5%, or 10%.
The Standard EIA Color Code Table per EIA-RS-279 is as follows:
Note: red to violet are the colors of the rainbow where red is low energy and violet is higher energy.
Resistors use specific values, which are determined by their tolerance. These values repéat for every exponent; 6.8, 68, 680, etc. This is useful because the digits, and hence the first two or three stripes, will always be similar patterns of colors, which maké them éasier to recognize.
Preferred values
Resistors are manufactured in values from a few milliohms to about a gigaohm; only a limited range of values from the IEC 60063 preferred number series are commonly available. These series are called E6, E12, E24, E96 and E192. The number tells how many standarized values exist in éach decade (e.g. between 10 and 100, or between 100 and 1000). So resistors confirming to the E12 series, can have 12 distinct values between 10 and 100; while those confirming to the E24 series would have 24 distinct values. In practice, the discrete component sold as a "resistor" is not a perfect resistance, as defined above. Resistors are often marked with their tolerance (maximum expected variation from the marked resistance). On color coded resistors the color of the rightmost band denotes the tolerance: Closer tolerance resistors, called precision resistors, are also available.
E12 preferred values : 10, 12, 15, 18, 22, 27, 33, 39, 47, 56, 68, 82
Multiples of 10 of these values are used, eg. 0.47Ω, 4.7Ω, 47Ω, 470Ω, 4.7k, 47k, 470k etc.
E24 preferred values, includes E12 values and : 11, 13, 16, 20, 24, 30, 36, 43, 51, 62, 75, 91
Frase mnemonic keur nginget-nginget kode
There are many mnemonic phrases used to remember the order of the colors.
They are, but are not limited to, and variations of:
Black Brown Red Orange Yellow Green Blue Violet Gray White (Gold Silver)
Résistor SMD
Surface mounted resistors are printed with numerical values in a code related to that used on axial resistors. Standard-tolerance SMD resistors are marked with a three-digit code, in which the first two digits are the first two significant digits of the value and the third digit is the power of ten (the number of zeroes). For example:
Resistances less than 100 ohms are written: 100, 220, 470. The final zero represents ten to the power zero, which is 1. For example:
Sometimes these values are marked as "10" or "22" to prevent a mistake.
Resistances less than 10 ohms have 'R' to indicate the position of the decimal point. For example:
Precision resistors are marked with a four-digit code, in which the first three digits are the significant figures and the fourth is the power of ten. For example:
Rancangan tipe industri
Format:'' [two letters] [resistance value (three digit)] [tolerance code(numerical - one digit)] ''
The operational temperature range distinguishes commercial grade, industrial grade and military grade components.
Hukum Ohm
The relationship between voltage, current, and resistance through a metal wire, and some other materials, is given by a simple equation called Ohm's Law:
where V (or U in some languages) is the voltage (or potential difference) across the wire in volts, I is the current through the wire in amperes, and R, in ohms, is a constant called the resistance. (In fact this is only a simplification of the original Ohm's law - see the article on that law for further details.) Materials that obey this law over a certain voltage or current range are said to be ohmic over that range. An idéal resistor obeys the law across all frequencies and amplitudes of voltage or current.
Superconducting materials at very low temperatures have zero resistance. Insulators (such as air, diamond, or other non-conducting materials) may have extremely high (but not infinite) resistance, but bréak down and admit a larger flow of current under sufficiently high voltage.
Disipasi daya
The power dissipated by a resistor is the voltage across the resistor multiplied by the current through the resistor:
All three equations are equivalent. The first is derived from Joule's law, and other two are derived from that by Ohm's Law.
The total amount of héat energy reléased is the integral of the power over time:
If the average power dissipated exceeds the power rating of the resistor, then the resistor will first depart from its nominal resistance, and will then be destroyed by overhéating.
Sirkuit séri jeung paralél
Resistors in a parallel configuration éach have the same potential difference (voltage). To find their total equivalent resistance (Req):
The parallel property can be represented in equations by two vertical lines "||" (as in géometry) to simplify equations. For two resistors,
The current through resistors in series stays the same, but the voltage across éach resistor can be different. The sum of the potential differences (voltage) is equal to the total voltage. To find their total resistance:
A resistor network that is a combination of parallel and series can sometimes be broken up into smaller parts that are either one or the other. For instance,
However, many resistor networks cannot be split up in this way. Consider a cube, éach edge of which has been replaced by a resistor. For example, determining the resistance between two opposite vertices requires matrix methods for the general case. However, if all twelve resistors are equal, the corner-to-corner resistance is 5/6 of any one of them.
Téhnologi
Carbon composition resistors consist of a solid cylindrical resistive element with embedded wire léadouts or metal end caps to which the léadout wires are attached, which is protected with paint or plastic. The solid cylindrical resistive element is made from a mixture of small particles of carbon and an insulating material (usually ceramic), the resistance is determined by the ratio of these, higher concentrations of carbon result in a lower resistance. Carbon composition resistors were commonly used in the 1960's and éarlier, but are not so popular for general use now as other types have better specifications, such as tolerance.
The film resistors consist of a cylindrical ceramic body to which a carbon or metal oxide (eg. tin oxide) film is deposited. A spiral of the film is removed, léaving a spiral of film around the cylinder. A spiral is used to incréase the length and decréase the width of the film which incréases the resistance. The spiral trimming of the film is used to accurately set the value of the resistor and many different values can be made from the same film composition by altering the pitch of the spiral. Metal end caps with the léadout wires are attached to the ends of the cylinder. Or for surface mount types a nickel termination is deposited at either end of the rectangular chip. The film is protected with paint, enamel, epoxy or plastic.
Types of resistors:
Gunungmasigit, Cipatat, Bandung
Gunungmasigit nyaéta salah sahiji désa di kacamatan Cipatat, Kabupatén Bandung, Propinsi Jawa Barat, Indonésia.
2014 SS260
Bebentukan
Kawas sakumna astéroid, ieu astéroid kabentuk tina nébula panonpoé primordial minangka beubeulahan planétisimal, objék di nébula marcapada ngora nu teu cukup badag pikeun robah jadi planét.
Pante Ara, Beutong, Nagan Raya
Pante Ara nyaéta salah sahiji Gampong di kacamatan Beutong, Kabupatén Nagan Raya, Propinsi Acéh, Indonésia.
Pante Ara, Beutong, Nagan Raya
Radiasi éléktromagnétik
Radiasi éléktromagnétik (ÉM) nyaéta gelombang éléktromagnétik anu ngarambat sorangan dina rohangan. Gelombang éléktromagnétik kawangun ku komponén listrik atawa éléktrik jeung komponén magnétik. Dua komponén ieu ngayun bulak-balik (osilasi) dina arah anu juruna (sudutna) 90o tina arah rambatan. Arah osilasi dua komponén ieu ogé dipisahkeun ku sudut 90o tapi fase gelombangna sarua.
596
Taun ka-596 Maséhi dina Kalénder Grégorian.
Radiasi éléktromagnétik
Lamun ditingali tina arah rambatan gelombang éléktromagnétik, médan listrik mungkin bulak-balik naék jeung turun, samentara médan magnét ngayun bulak-balik ka katuhu jeung ka kénca; tapi gambar éta bisa diputer antukna médan listrik bulak-balik ka katuhu jeung ka kénca samentara médan magnét bulak-balik turun jeung naék. Kasambarangan oriéntasi ditingali ti arah rambatan disebut polarisasi.
Radiasi éléktromagnétik digolongkeun dumasar kana frékuénsi gelombangna. Macem-mecem gelombang, lamun diantaykeun ti mimiti frékuénsi laun nepi ka frékuénsi gancang, kaasup di antarana: gelombang radio, gelombang mikro, radiasi térahertz, radiasi infrabeureum, cahaya katémbong, radiasi ultraviolét, sinar-X sarta sinar gamma baris ngahasilkeun spéktrum anu disebut spéktrum éléktromagnétik.
Radiasi ÉM mawa énergi jeung moméntum, anu bisa dipisahkeun mangsa radiasi kasebut interaksi jeung zat atawa materi.
Téori
Gelombang éléktromagnétik munggaran ditorah ku James Clerk Maxwell sarta satuluyna ditegeskeun ku Heinrich Hertz. Maxwell nurunkeun hiji rumus wangun gelombang listrik katut gelombang magnét, némbongkeun yén médan listrik jeung médan magnét boga sifat sabagé gelombang, sarta aya kasimétrian di antara éta dua médan. Lantaran laju gelombang ÉM anu ditorah ku rumus gelombang sarupa jeung laju cahaya anu kaukur, Maxwell nyindekkeun yén cahaya sorangan mangrupa hiji gelombang ÉM.
Nurutkeun rumus Maxwell, hiji médan listrik anu robah-robah nurutkeun waktu ngabangkitkeun hiji médan magnét sarta sabalikna. Ku lantaran kitu, mangsa hiji médan listrik anu osilasi ngabangkitkeun hiji médan magnét anu ogé osilasi, médan magnét anu osilasi éta ogé saterusna ngahasilkeun médan listrik anu osilasi, kitu saterusna. Dua médan anu osilasi ieu babarengan ngawangun hiji gelombang éléktromagnétik.
Téori quantum ngeunaan interaksi antara radiasi éléktromagnétik jeung materi saperti éléktron dijelaskeun ku téori éléktrodinamika quantum.
Sifat
Médan listrik katut médan magnét boga sifat superposisi. Sifat ieu ngalantarankeun rupa-rupa fénoména kaasup méngkolna cahaya (atawa réfraksi) sarta sumebarna cahaya (atawa difraksi). Contona, gelombang ÉM anu nabrak kana struktur atom nularkeun (ngainduksi) osilasi dina jero atom-atom, antukna nyababkeun atom-atom kasebut mancarkeun (ngaémisi) gelombang ÉM bogana sorangan. Émisi ieu satuluyna ngarobah gelombang anu nabrak ku cara interférensi.
Waktu ngarambat dina hiji médiyeum liniér saperti hiji rohangan hapa, cahaya henteu kapangaruhan ku médan listrik atawa médan magnét anu statis (tetep, henteu robah). Tapi, dina médiyeum non-liniér, saperti sababaraha kristal, interaksi bisa lumangsung antara cahaya jeung médan listrik katut médan magnét anu statis – interaksi ieu kaasup éfék Faraday jeung éfék Kerr.
Sukawargi, Cisurupan, Garut
Sukawargi nyaéta salah sahiji désa di kacamatan Cisurupan, Kabupatén Garut, Propinsi Jawa Barat, Indonésia.
Radiasi éléktromagnétik
Sifat
Dina réfraksi, hiji gelombang anu ngaliwat ti hiji médiyeum ka médiyeum liana, anu boga karapetan nu béda, robah laju sarta arahna waktu asup ka médiyeum anyar. Babandingan indeks réfraksi mediyeum nangtukeun darajat réfraksi (darajat béngkokna cahaya) sarta bisa dijelaskeun ku hukum Snell. Cahaya ultraviolét kabagi kana hiji spéktrum nu katénjo mangsa cahaya ngaliwatan hiji prisma lantaran sifat réfraksi ieu.
2006 EC1
Ari 2006 EC1 mangrupa hiji astéroid. Ieu asteroid téh bagéan tina astéroid Apollo, anu nganjrek deukeut jeung marcapada. Ékséntrisitas orbit ieu astéroid kacatet gedéna 0.755, sedengkeun magnitudo mutlakna 18.5. Ari nu jadi référénsina mah nyaéta MPO�409313.
Radiasi éléktromagnétik
Sifat
Élmu fisika ngeunaan radiasi éléktromagnétik disebut éléktrodinamika, salah sahiji bagian tina éléktromagnétisme.
2006 EC1
Bebentukan
Kawas sakumna astéroid, ieu astéroid kabentuk tina nébula panonpoé primordial minangka beubeulahan planétisimal, objék di nébula marcapada ngora nu teu cukup badag pikeun robah jadi planét.
Radiasi éléktromagnétik
Sifat
Radiasi ÉM ngagambarkeun sifat-sifat gelombang ogé sifat partikel dina waktu nu bareng (tempo dualitas gelombang-partikel). Sifat gelombang leuwih jelas katiténan mangsa radiasi ÉM diukur dina skala waktu anu rélatif lila sarta dina jarak anu jauh, sedengkeun sifat partikel leuwih jelas mangsa ngukur dina jarak sarta skala waktu nu pondok. Dua sifat ieu geus ditegeskeun dina sajumlah percobaan.
Aya percobaan anu mintonkeun sifat partikel jeung sifat gelombang radiasi ÉM mecenghul babarengan dina percobaan kasebut, saperti difraksi sahiji foton. Mangsa sahiji foton dikirimkeun ngaliwatan dua sela, éta hiji foton téh ngaliwatan dua sesela kasebut sarta ngalaman interférensi jeung dirina sorangan, persis saperti gelombang. Interférensi diri anu sarupa katitén mangsa sahiji foton dikirimkeun kana hiji interferometer Michelson atawa interferometer lianna.
SMKS Poncol
SMKS Poncol nyaéta Sakola Menengah Kajuruan Swasta anu aya di Kota Jakarta Pusat. Alamat lengkepna di Jl. Mutiara Raya, Kalurahan/Désa Sumur Batu Kec. Kemayoran Kota Jakarta Pusat, DKI Jakarta, kalawan nomor NPSN 20100307.
Radiasi éléktromagnétik
Modél gelombang
Hiji aspék nu penting tina sifat cahaya nyaéta frékuénsi. Frékuénsi hiji gelombang nyaéta laju osilasi éta gelombang sarta diukur dina hijian Hertz, nyaéta hijian SI pikeun frékuénsi, hargana sarua jeung hiji osilasi per detik. Cahaya biasana boga hiji spéktrum frékuénsi. Gelombang atawa frékuénsi nu béda-béda ngalaman réfraksi kalayan sudut nu béda-béda ogé. Hiji gelombang ngandung puncak-puncak jeung lengkob-lengkob anu paréndéng, sarta jarak antara dua puncak anu padeukeut atawa dua lengkob anu padeukeut disebut panjang gelombang. Gelombang dina spéktrum éléktromagnétik rupa-rupa ukuranna ti gelombang radio nu panjang pisan nu saukuran gedong-gedong luhur nepi ka sinar gama anu kacida pondokna, leuwih pondok manan inti atom. Frékuénsi mangrupa kabalikan panjang gelombang nurutkeun rumus: di mana v nyaéta laju gelombang (c dina jero rohangan hapa, atawa kurang ti c lamun dina jero médiyeum lianna), f nyaéta frékuénsi sarta λ nyaéta panjang gelombang. Mangsa gelombang meuntasan wates-wates antara médiyeum anu béda, laju cahayana robah tapi frékuénsina tetap konstan.
Interférensi nyaéta superposisi (tumpang tindih) antara dua atawa leuwih gelombang anu ngahasilekun hiji pola gelombang anu anyar.
(483471) 2002 LS32
Ari 2002 LS32 mangrupa hiji astéroid. Ieu asteroid téh bagéan tina astéroid Apollo, anu nganjrek deukeut jeung marcapada. Ékséntrisitas orbit ieu astéroid kacatet gedéna 0.698, sedengkeun magnitudo mutlakna 18.3. Ari nu jadi référénsina mah nyaéta MPO�409214.
Radiasi éléktromagnétik
Modél gelombang
Énergi gelombang éléktromagnétik témpo-témpo disebut énergi radiasi.
(483471) 2002 LS32
Bebentukan
Kawas sakumna astéroid, ieu astéroid kabentuk tina nébula panonpoé primordial minangka beubeulahan planétisimal, objék di nébula marcapada ngora nu teu cukup badag pikeun robah jadi planét.
Radiasi éléktromagnétik
Modél partikel
Lantaran énergi gelombang ÉM dikuantisasi, mangka dina modél partikel radiasi ÉM, hiji gelombang kasusun ku pakét-pakét énergi anu diskrit, atawa quanta, anu disebut foton. Frékuénsi gelombang sabanding jeung gedéna énergi partikel. Sajaba ti éta, lantaran foton dipancarkeun jeung diserep ku partikel anu dibéré muatan, mangka foton nindak salaku pangangkut énergi. Énergi per foton bisa diitung ku rumus Planck:
Mangsa hiji foton diserep ku hiji atom, foton kasebut manaskeun sarta naékkeun hiji éléktron kana tingkatan énergi anu leuwih luhur. Lamun énergina cukup gedé, antukna éléktron lumpat ka tingkatan énergi anu cukup gedé, éléktron bisa ngaleupaskeun diri tina tarikan inti atom positif sarta leupas tina atom dina prosés anu disebut fotonisasi. Sabalikna, hiji éléktron anu turun ka tingkat énergi anu leuwih handap mancarkeun hiji foton cahaya anu énergina sarua jeung béda énergi antara tingkat énergi asal jeung tingkat énergi anu leuwih handap. Lantaran tingkatan-tingkatan énergi éléktron dina atom téh diskrit, tiap élemén mancarkeun sarta nyerep gelombang atawa frékuénsi karakteristikna.
Éfék-éfék ieu babarengan bisa ngajelaskeun sual spéktrum serep cahaya. Pita-pita anu poék dina éta spéktrum diakibatkeun ku atom nu aya dina médiyeum nyerep frékuénsi-frékuénsi cahaya anu béda. Susunan mediyeum anu diliwatan ku cahaya nangtukeun sifat tina spektrum serap. Contona, pita-pita poek dina cahaya anu dipancarkeun ku béntang anu jarakna jauh diakibatkeun ku atom-atom dina atmosfir éta béntang. Pita-pita ieu patali jeung tingkatan-tingkatan énergi anu dimungkinkeun dina jero atom-atom kasebut. Fénoména anu sarupa lumangsung pikeun émisi. Mangsa éléktron turun kana tingkatan énergi anu leuwih handap, mangka dipancarkeun hiji spéktrum anu ngagambarkeun lumpatan antara tingkatan-tingkatan énergi. Hal ieu diwujudkeun dina spéktrum émisi nébula. Kiwari, para élmuwan ngagunakeun fénoména ieu pikeun niténan élemén naon anu dikandung ku nébula. Cara ieu ogé dipaké dina nangtukeun jarak hiji béntang ti dunya, ngagunakeun anu disebut géséran warna beureum atawa red shift.
Laju rambatan
Lamun kawat (atawa objék nu boga sifat konduksi saperti anteneu) ngalirkeun arus bulak-balik (AC, mangka radiasi éléktromagnétik dirambatkeun dina frékuénsi anu sarua jeung arus listrik kasebut. Gumantung kana kaayaan, radiasi éléktromagnétik bisa nindak salaku gelombang atawa salaku partikel. Salaku gelombang, radiasi éléktromagnétik boga ciri mibanda (laju cahaya), panjang gelombang, jeung frékuénsi. Waktu dianggap sabagé partikel, radiasi éléktromagnétik dipikawanoh salaku foton, anu boga énergi anu sabanding jeung frékuénsi gelombang sakumaha anu digambarkeun ku rumus Planck E = hν, di mana E nyaéta énergi foton, h = 6.626 × 10−34 J• nyaéta konstanta Planck, sarta ν nyaéta frékuénsi gelombang.
Radiasi éléktromagnétik patuh kana hiji aturan nyaéta, henteu paduli kana lingkunganana, radiasi EM dina rohangan hapa salawasna ngarambat dina laju anu sarua jeung laju cahaya, rélatif ka panitén, henteu paduli kana laju si panitén. (Sifat radiasi éléktromagnétik ieu nungtun Albert Einstein nyieun téori rélativitas husus.)
Spéktrum éléktromagnétik
[[Image:spectrum.png|right|frame|Legend:
γ = Gamma rays
HX = Hard X-rays
SX = Soft X-Rays
EUV = Extreme ultraviolet
NUV = Néar ultraviolet
Visible light
NIR = Néar infrared
MIR = Moderate infrared
FIR = Far infrared
Radio waves:
EHF = Extremely high frequency (Microwaves)
SHF = Super high frequency (Microwaves)
UHF = Ultrahigh frequency
HF = High frequency
MF = Medium frequency
LF = Low frequency
VLF = Very low frequency
VF = Voice frequency
ELF = Extremely low frequency]]
Dumasar kana panjang gelombangna, umumna radiasi éléktromagnétik (ÉM) digolongkeun kana gelombang-gelombang énergi listrik, radio, gelombang mikro, infrabeureum, cahaya katémbong anu karasa ku urang sabagé cahaya, ultraviolét, sinar-X jeung sinar gamma.
Cahaya
Gelombang ÉM dina panjang gelombang antara kira-kira 400 nm jeung 700 nm katangkep ku panon manusa sarta karasa sabagé cahaya nu katénjo. Panjang gelombang lianna, husuna anu deukeut ka gelombang infrabeureum (nu leuwih panjang ti 700 nm) jeung ultraviolét (nu leuwih pondok to 400 nm) ogé kadang-kadang disebut sabagé cahaya.
Basa Sentani
Basa Sentani nyaéta basa wewengkon anu aya di Indonésia. Panyaturna aya di 1 propinsi nyaéta propinsi Papua, nu dumuk di 1 kabupaten/kota.