The first: creativity is the essence of a way in which we live and work. During some periods, from the revolution to the age of modern industry, the growth of productivity and prosperity of industrial countries comes from creative discoveries such as the steam engine. Since then, creativity grows and shifts the traditional economic factors such as land, natural resources, labor and capital.

Second: human creativity has a form of multi-dimensional and multifaceted. It is something that is not limited by technology innovation or new business models. One of them is creativity, including children’s ways of thinking and behavior that are strengthened by the individual and society.

Third: the creative process which has social worth, not only on individuals but it is formed in the organization.

The age of information does not only have impacts on technology, but also on human, community, and organizations. The new industrial sectors are appeared from various fields, such as computing (computers, software, services), communications (telephone, cable, satellite, wireless), and content (entertainment, publishing, information providers) (Tapscott, 1998: 11).

Innovations drive economic information to update products, systems, processes, marketing, and people. Changes in the ways of production from the mass to customization and development of factory plants nearing the market are new ways to make industry becoming productive, competitive, and high quality.

Second is dispersed factory. In this form, trade business is spread everywhere, but one another is keep in touch. Employers provide raw materials for individual business, ensure that work has been carried out, pay wages of workers, and market their end products. These categories of industry are often found in textile factories, and also in the butchers, nail making, and blacksmiths.

The Third is concentrated factories. The workers no longer work in their homes, but they come to the factory to resolve a series of tasks under one same roof. The division of labor exists, which lead to increase productivity. This form of organization has expanded from simply making textiles, to making beer, leather tannery, glassware manufacture, and a number of other industries. Fourth, manufacturing is almost the same with the third form, but they are different in the level of technology used. In manufacturing factories, the work is done manually and finished by machines.

Second Phase is the wave of industrialization in the mid-eighteenth century, which allowed people to make a giant leap in productivity. Unlike the first phase where the property was land, in the second, property was divided into three factors of production: land, labor, and capital. When the second phase began to spread to the whole world, there were conflicts between groups which supported the industrialization with a group that maintains the pattern of agriculture. However, these were still prohibited by the factors of production and limited resources. The chosen solution by the groups was a war, slavery, colonialism, and imperialism.

With the rapid of technology in the mid-1970s, especially information technology and its impact on human life, physical and time gap between the groups of people became reduced. The old paradigm on the principles of economy, which are based on the scarcity of resources, had loss its attraction. New economy was balanced to estimate the future of the world, which would no longer depend on limited resources.

The horizontal arrow shows time. The vertical arrows shows the combination of affluence, advances in technology, and globalization which is truncated to ATG.

This means that if something is better heard through the right ear, they tend to be easier to forget. The researchers say that this study result can be explained by the fact that the left ear is controlled by the right brain, which is responsible for emotional things.

“The role is consistent with the right brain in processing emotional stimulus,” said Dr. Teow-Chong in a statement at the European Psychology Congress.

This research was involving 26 people who hear the words through their different ears at a same time. Words are developed from emotional words such as “depression” to the non-emotional words such as “merge”.

After training, participants were asked a number of words that they have heard. The researchers found that participants have a strong memory for emotional words that they have heard through their left ear. Repetition of the same through the right ear is not as strong as that delivered through the right ear.

1. Revealing love

Always tell your partner that you love him/her. The phrase “I love you” is not only words of course, but also about how you feel something. Be creative and remember that actions will speak more than hard words.

2. Communication

One of the scopes that are the most talked-about in a relationship is communication. Poor communication will kill the relationship, so it is very important to at least set aside a time each day to talk to your partner. Communication does not even matter if you’re talking, as long as you discuss things. You will soon discover that you have a lot to say.

3. Honest in the relationship

This may seem a little strange, because the benefits are not clear. When you do something wrong on your partner, it is no matter whether they ever knew. In fact, you have made changes and create distance between you both. But do something to your pair, and you will immediately find yourself in a decline spiral.

4. Do not judge your partner too

Instead of the above is to realize that each person can fault. If your couple has made a mistake, sit quietly and see if it is something you can do. Too fast and too often you blame will cause depth reactions. Depth reactions can trigger profound regret in the incoming days.

5. Add a little romanticism each day

Being a romantic is not difficult and can be done in many ways. It is very important; at least you make a romantic action every day spontaneously or become creative in accordance to your feeling.

If we really need an intimacy, then why is the intimacy so difficult to achieve? The biggest hindrance at this time is time, and the lack of device, said Susan Prosser, a psychologist and counselor for Counseling and Education in Ottawa. Intimacy requires a lot of time commitment; most of us have one of more than two or three intimate relationships.

Other things can be in the form of worries. Letting people know what’s going on ourselves providing risk of derision and rejection. Therefore, we sometimes find a situation that appears to intimate, but it is usually not.

Error on main concept of intimacy is only needed in your relationship with your partner. But the view of men and women are often different, said Jayne Weatherbe, a therapy expert of the Family Therapy Institute of Vancouver Island. If the idea of male intimacy is watching TV with his wife, when the wife’s is shopping, both of them may be disappointed if they do not have other people to fulfill their desire.

To get all that needs to be intimate with a pair usually are a burden on the marriage. It is very dangerous for someone who has a full of relationship meaning. Someone who is not in a serious relationship can still be very intimate experience in their lives.

Another mistaken belief is when intimacy is not achieved easily –we have relationships in the wrong way. But achieving and maintaining intimacy requires work and this is a process. Usually, if we are closer to other people, we will feel bashful, and suddenly stay away.

Third error in this concept is that intimacy is a women’s, not men’s. Indeed, intimacy is a fundamental human terms, but people have not given the opportunity to men to show.

Do you remember the story of Paul and Barnabas in Lycaonia?

“When the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia: ‘The gods have come down to us in the likeness of men’.”

“They called Barnabas ‘Zeus’, and Paul ‘Hermes’, because he was the chief speaker.”

Acts 14: 11 and 12

The reaction of the Greek population considered Barnabas and Paul as gods in likeness of men. This indicates that both of them faced practical difficulties in spreading the teachings about messiah which was derived from the Israeli concept. For the polytheist Greek people, drawing on the figure of Israeli messiah must be in accordance with one of their deities. And they might be ready to receive the teachings of one god in a depiction like this. It was because their understanding that there was still rooms for more than one god.

The teaching of son of Mary, on the one god, is a form of elimination of all various deities. This primary teaching could not be accepted by them. A duty to create a way of life taught by the concept of unity of god in the Greek without adaptations to the environment surely was very heavy. Because of that, the messiah concept was adapted to the figure of existing gods. Therefore, the name ‘Iesous’ was used, as has been explained in advance.

The name ‘Jesus’ in Hebrew is Yaohushua, pronounced ‘yao-hóo-shua’ –stressed on the second syllable, with the vowel pronunciation in the first syllable pronunciation as the word ‘how’ in English. The meaning of this ‘Yaohushua’ is Yaohu’s power to save. Yaohu itself is derived from the word Yáohu-UL, which is the God’s name in Hebrew. So the name can be defined ‘a prophet who will save his people (the nation of Israel) with the power of God (as can also be referred to the Gospel of Matthew Article 1 paragraph 21: “for it is he who shall save his people from their sins.”)

However, the language used by Jesus when he lived is the language of Aramaic (the language of ancient Semitic nations), the name ‘Yaohushua’ in the Aramaic is ‘Eesho’ (not Esau). Aramaic ‘Eesho’ terms is equal to the Arabic term ‘Iisa’, because Arabic and Aramaic is on a same language family.

So, in this case, the use of the name ‘Iisa’ found in the Koran is far more accurate than the term of ‘Jesus’ in the Book of Christian (Bible). As an addition, you can learn about the specific name of this Yaohushua in the “Introduction to the Restored Name King James Version” in http://www.eliyah.com/Scripture/preface.htm and, which has been received a formal application module of Electronic Bible, e-Sword (www.e-sword.net) of Rick Meyers.

]]> http://mahardhikazifana.com/social-history-sosial-sejarah/what-is-the-real-name-of-jesus.html/feed 1 http://mahardhikazifana.com/social-history-sosial-sejarah/koranic-moses-vs-biblical-moses-how-many-pharaohs-was-faced-by-moses.html http://mahardhikazifana.com/social-history-sosial-sejarah/koranic-moses-vs-biblical-moses-how-many-pharaohs-was-faced-by-moses.html#comments Wed, 31 Dec 2008 12:10:44 +0000 admin < Sosial & Sejarah]]> http://mahardhikazifana.com/?p=496 Story of Moses in the Koran has similarities with the Bible’s explanation. However, there are also some differences. Let’s observe the Story of Moses and view some differences between the Koranic Moses and Biblical Moses to determine the historical credibility among both sacred Books. These differences should be contrasted to the reliability of historical facts and implications in depth.

1. One Pharaoh or two?

As we know, Bible says that the Pharaoh, who ruled Egypt at the time of Moses birth, died when the Moses was in Midian (Exodus 2:23, 4:10). Soon after returning from Midian, Moses faced different Pharaoh. As has been concluded previously, with paralleled Bible to historical facts, the oppressor Pharaoh was Ramses II (1279 – 1212 BC). Therefore, the Exodus’s Pharaoh is Merneptah (1212 – 1202 BC).

The Koran clearly mention ‘one’ Pharaoh, not two. This Pharaoh oppressed the Children of Israel and then pursued them when they did the Exodus from Egypt. All Koran’s verses that are relevant clearly refer to the only one Pharaoh. In the verses, which tell story of Moses, no one mentions about the rise of new Pharaoh in Egypt.

There is evidence in Al-Qashash [28:2-9]. The Surah tells about Pharaoh’s crime and brutality against the Children of Israel before Moses was born. Furthermore, it gives the details about the birth of Moses and how Pharaoh gave his permission to let Moses alive. The story continues with the departure of Moses to Midian and then his exodus from Egypt before informs that the Pharaoh sank in the sea. In addition, the dialogs between Moses, after he returned from Midian, and Pharaoh mentioned in the Koran describes clearly that he who took care Moses when Moses in infancy, see the verses of Ash-Shu’ara [26:18-22].

Indications about the one Pharaoh are mentioned in Ash-Shu’ara [26:10-16] and Al-Qashash [28:32-35]. It is different to Bible which describes that there are no fears for Moses to return to Egypt because the Pharaoh had dead (Exodus 4:19). The Koran states firmly that when God first ordered to go to Pharaoh, Moses showed his fears about this mission, because he had killed one of the Egyptian and had escaped for several years. Therefore, it is obvious that Koran talks about one Pharaoh who ruled in Egypt since the birth of Moses until he was drowned in the sea after the exodus of the Sons of Israel.

2. A Long Reign Pharaoh

The fact shows that Koran talks about a Pharaoh who ruled Egypt before the birth of Moses to the exodus. If we combine with other details of Koran’s story about Moses, it will encourage a conclusion that is very important about the Pharaoh’s long reign, and also the identity of the Pharaoh. As we know that Moses was born when Pharaoh held his power and the the Pharaoh died when he chased Moses, long Pharaoh’s reign can be calculated up with all this: (1) hs reign before Moses was born; (2) age of Moses when he left Egypt to Midian; (3) the duration of Moses lived in Midian; (4) the duration of Moses lived in Egypt after he returned from Midian.

First, Koran does not declare the years of Pharaoh’s reign when Moses was born, and then we can only make estimation of at least the duration of the power of the king. Second, how long Moses lived in Egypt before he went to Midian can be withdrawn from Al-Qashash [28:14], which contains the words ‘lammaa balagha asyuddahu‘, which literally means ‘when he reached the his full’. Variations of this expression can be found in 9 verses of Koran and there are varied conclusions. Some Mufassir (Scholars of Koran Interpretation) interpret this as ‘until his puberty, while some other states ‘until the older age, 60 years old’. (After discussing long-wide problem with linking this to the 8 verses, [6:152], [17:34], [4:6] and [18:82] about maturity age of orphans, and other verses like [22:5], [46:15], also associated with the adult age of Joseph [12:19-24], then we may conclude that the age of 22 years old is the most reliable age when Moses went to Midian.

Third, during in Midian, Koran explicitly mentions in Al-Qashash [28:27-29] that Moses directly leaved the Midian after he fulfilled his contract with Ayyub (Job). However, it certainly does not mention whether it is eight or ten years. Therefore, we should estimate the time range of these. Calculations produce the conclusion that when the Moses first talked to God and return to Egypt, his age was around 28 – 32 years old.

Fourth, the length of time when Moses lived in Egypt after returned from Midian, Koran indicates it as a long period. The indications are stated in Al-A’raf [7:129] about the complaints from Sons of Israel, which stated that they are crushed after Moses convey God’s messages and then Moses advised them to be patient. Other indications mentions problem of ‘dry’ pointing period of several years, even in the sequences years as in Al-A’raf [7:131]. Therefore, time of Moses in Egypt is estimated to 8 – 10 years.

Based on the above analysis, it can be concluded that Pharaoh who lived in Moses era has a long reign, around 36-40 years. This is the very lowest interpretation, because it does not calculate how many years the Pharaoh had been ruled until Moses was born. This Conclusion has an important potential in identifying this Pharaoh because there are only a few Pharaoh who could have long reign in the history of Egypt. Even in the second half of the second millennium of BC –all researchers have agreed that it is the time when the exodus was happened– there were only 2 Pharaohs who ruled for more than 40 years. They are Tuthmosis III (1504 – 1450 BC) and Ramses II (1279-1212 BC). From both of them, it was only Ramses II who has similarities to the Koran’s indications, because Tuthmosis III factually began his reign after his mother died on 1483 BC. So, this Pharaoh had absolute power for only 33 years and therefore he is not the one discussed in the Koran.

3. A Pharaoh who owned ‘autad’

The Holy Koran provides other unique descriptions on the Pharaoh that have relevance to Ramses II, with the call as ‘dzii al-autad‘ in the Surah Sad [38:10-13] and Surah Al-Fajr [89:6:13]. The mufassirs have differences in opinion about the word ‘autad’ –a plural form of the word ‘watad’. Some interpret it as ‘powers and extraordinary cruelties’ because Pharaoh was a tyrant. Some others interpret it as ’soldiers’ because he had a lot of soldiers. However, the most common opinion is that it means a ‘turning point’ or big ‘Nails’ which he used to punish people when they converted to the religion brought by Moses, as contained in the Surah Thaaha [20: 70-71], Ash-Shu’ara [26:46-49], and Al-A’raaf [7:120-124]. The word ‘autad’ in Arabic language has several meanings, such as violence, power, poles, and buildings, or high building. The authors of this book propose their interesting opinions by comparing with the word ‘autad’ which is associated with the mountains (in the Koran, it is called ‘rawaasii’ and ‘jibaal’), when it discusses the mountain’s role to stabilize the earth. The Koran mentions the word ‘rawaasii’, while the word ‘Autad’ is used in the context of the word ‘jibaal’. Differences between the use of the first and the second word in their respective context lead to conclude that the meaning of ‘autad’ is ‘buildings’.

Actually, the interpretation of the word ‘autad’ as ‘buildings’ has an accordance with the context of the verse, in the Surah Al-Fajr [89:6-13] that align the ‘Pharaoh who owned autad’ with the people of Aad who had ‘high buildings ‘ and the people of Thamud who ‘cut stones in the valley’ to build their houses.

The Koran statement that describes the Pharaoh as ‘the building owner’ is very appropriate. This is what distinguishes the Pharaoh Ramses II with other Pharaohs. He ran project developments much more than the other Pharaohs throughout the history of Egypt. He built statues and temples in all Egypt. “As a developer of monuments”, Clayton says, “Ramses II, is the most popular among all Egyptian Pharaohs.”

Although Pharaoh Khufu had created a giant pyramid, Ramses II was more able to reache all country’s region. About this Ramses II, Clayton further states: “His achievements is like Hercules. He built temples of Karnak and Luxor, refining his father’s funeral temples, Seti, in Gourna (Thebes) and also temple of Abydos, and built his own temple near Abydos, near the western Thebes bank. He built giant tombs, Ramesseum. Inscription on the stone cut in el-Gebel Silsila records at least 3,000 workers were employed there, to split the stone needed for Ramesseum. Other important funerals Temples stand in Nubia, in the Beit el -Guardian, Gerf Hussein, Wadi es-Sebua, Derr and he even reached south area, Napata.” (Clayton, PA, 1994, Chronicle of the Pharaohs: The Reign-By-Reign Record of the Rules and Dysnaties of Ancient Egypt)

Commenting on this Pharaoh’s extraordinary obsession with buildings, Kitchen (in the book “Pharaoh Triumphant; The Life and Times of Ramesses II, King of Egypt”) says: “he wants to work not only on the scale of grandeur –witness my Ramesseum, Luxor, Abu Simbel and the majesty of the Pi-Raamses which now has gone- but also on a wide range of various sectors he could.” Kitchen also states, “for his work which in form of buildings for the deities throughout Egypt and Nubia, Ramses II had not only exceeded 18^th Dynasty, but also all period in the history of Egypt.” Thus it can be seen clearly why the Koran mentions Ramses II with ‘a Pharaoh who owned autad’.

4. A Pharaoh who was turned into a mummy

Both of the Koran and Bible state firmly that the Pharaoh, who lived at the time of Moses, died-drowned when he was chasing Moses and the sons of Israel (Exodus 14). However, the Bible does not explicitly states that the Pharaoh’s body was found by his people. This can be seen on the reaction of Bible’s scholars when the mummy of Merneptah (which is claimed as the Exodus’s Pharaoh, who is different with Ramses II, when Moses was born) is not found in his Tomb in the Valley of the Kings and also in other place of the kingdom’s mummy storage which was found in 1881 near Deir el-Bahari in Thebes.

They claim that Merneptah must be the Exodus’s Pharaoh that had been drowned in the sea, so his body cannot be found. However, this claim was forced to be corrected in 1898, when the mummy was found hidden in the tomb of Amenhotep II in the Valley of the Kings with other 15 mummies (Clayton 1994: p. 158). It is interesting to show that a confidence based on Bible is that Merneptah is the Exodus’s Pharaoh, combined with the fact that the investigation on his mummy shows a thick layer of salt on the skin. So the Bible scholars express it as evidence that he was the Exodus’s Pharaoh who was gone in the sea. However, this is actually a result of embalming in mummy processing (Harris and Weeks: X-raying the Pharaohs).

The Koran, on the other side, does not only emphasize that this Pharaoh and many of his soldiers are drowned in a number of revelations, it also explains that the Pharaoh’s body was saved as a sign for human beings, in Surah Yunuus [10:90-92]. Statement of the Koran is in line with the fact found that Ramses II still exist in a form of a mummy. Ramses II’s mummy was found in 1881 among maintained 40 mummies in storage near Deir el-Bahari in Thebes. Buccaile (The Bible, the Quran and Science: The Holy scripture Examined in the Light of Modern Knowledge) correctly shows, that when the revelation came, the mummy’s existence had not already known.

God, through the Koran, often mentions some people that He had punished as lessons for mankind. Only in this case of Pharaoh, God says that He will save him and make him found as a warning for humans. Another interesting fact is God states that he will rescue the Pharaoh’s body to be found as signs for they who come ‘after’. He does not restrict His statement only for the people of Egypt and or those who lived at that time only. Up to now, the Mummy of Ramses II can still be seen by people who come from anywhere. Now the mummy is maintained in the Egyptian Museum of Cairo.

From the book: “History of the Israeli in the Bible and Koran, an Islamic Research on Archeology.” (Author: Dr. Louay Fatoohi and Prof. Shetha al-Dargazelli)

Calendar of Im-lek (meaning “year of moon” or the lunar calendar) is used by Chinese communities since 551 BC. It was the year when Kung Fu-Tzu (Confucius) was born. New Year (Xin Nian) is occurred on 21 January to 19 February. Same as the Saka calendar, the beginning of each month is when the moon is off. Therefore, Im-lek date is a day (sometimes two days) faster than the date of Hijriyya Calendar.

Im-lek calendar has cycles of 12 years which are marked by the name of animals: rat, buffalo, tiger, rabbit, dragon, snake, horse, goat, monkey, chicken, dog and pig. To fit back with the sun’s position, years of buffalo, dragon, horse and chickens have 13 months. These twelve animals are respectively influenced by five “elements”: earth, metal, water, wood, and fire. Each “element” will take effect for two years. Year of Pig 2558 is affected by Fire (Fire-Boar) began on February 18, 2007.

Since February 7, 2008, we entered the year cycle of 2559-2570 Im-lek (2008-2019 CE), which covers the years 2559 Rat-Land, Land-Buffalo in 2560, Tiger-Metal 2561, 2562 Metal-Rabbit, Dragon – Water in 2563, 2564 Water-Snake, Horse-Wood in 2565, Goat-Wood in 2566, Monkey-fire in 2567, Chicken-fire in 2568, 2569 Land-Dog, and Pig-Land in 2570.

Jews Calendar

The Jews use the calendar of Anno Mundi (Year of the World), which started counting years since 3760 BC. It was the year of heaven and earth creation based on the Book of Genesis according to the faith of the Jews. New Year (rosh ha-shanah = “head of year”) occurred in the beginning of autumn (September or October). Same as the Hijriyya Calendar, its beginning of month is marked by the emergence new moon cycle. The names of months are Tishri, Heshvan, Kislev, Tebet, Shebat, Adar, Nisan, Iyar, Sivan, Tammuz, Ab, and Elul. To fit back with the sun’s position, in every three years, it is added by the intercalation month of Adar Sheni (Second Adar).

The most important Feasts for the Jews is Pesakh or Easter (means “through; free”), which is 14^th Nisan. It is the day of exemption for the sons of Israel, which led by Moses, ater hundred years of the Pharaoh’s slavery in Egypt. On the day of Easter in 14^th Nisan, the Jews are recommended to slaughter animals such as sheep.

The Christians also celebrate the Easter, but they have a different meaning namely human redemption from sin. They do not slaughter sheep because they consider Jesus as the “Easter lamb” who has sacrificed. Although the Christian people now use their own Christian calendar, they still use Jewish calendar to determine Easter Day. At first, The Christian Easter is coincided with the Jews Easter, 14^th Nisan. Since 325 CE, through the Council of Nicea (now is Iznik in Turkey), the Easter is determined on Sunday after 14 Nisan, to match with the celebration of ancient Roman Easter.