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Aska Aprilano Pattinaja

Sekolah Tinggi Teologi Injili Indonesia Ambon, Indonesia

Author-ID : 7079407

Religion Arts Humanities Decision Sciences, Operations Research & Management Education Languange, Linguistic, Communication & Media Social Sciences Other

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Analisa Narasi Yehovah Shalom dalam Repetisi Perkataan Tuhan Kepada Gideon Berdasarkan Hakim-Hakim 6:11-24 Andris Kiamani; Aska Pattinaja
DIEGESIS: Jurnal Teologi Kharismatika Vol 6, No 2: Desember 2023
Publisher : Sekolah Tinggi Teologi Real Batam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53547/diegesis.v6i2.438

Judges 6:11-24 contains the life story of Gideon who was chosen by God to judge Israel. In researching this story, there is a special emphasis given by Gideon in response to God's call, by calling Yehovah Shalom. Many studies discuss the story of Gideon only in the context of its thematic structure in Gideon's encounter with God and ignore the deepening of the narrative meaning of Jehovah Shalom, which correlates with the repetition of God's words to Gideon. For this reason, this article is written based on qualitative research with a literature study in a hermeneutic approach, to analyze the narrative of Jehovah Shalom in the repetition of God's words to Gideon. This article finds that there are five important meanings, namely: First, Gideon believed that only God could save the Israelites from the Midianites; Second, Gideon believed that only God could restore the condition of the Israelites that was destroyed due to the colonization of the Midianites; Third, Gideon believed that only God could bless the Israelites so that they would experience prosperity from every poverty; Fourth, Gideon believed that only God could give peace to the Israelites so that Israel could return to a quiet, safe and peaceful life; and Fifth, Gideon believed that only God could choose and call him and give him the strength to be a judge over Israel.Keywords: judges; gideon; repetition; jehovah shalomAbstrakHakim-Hakim 6:11-24 berisi kisah hidup Gideon yang diplih oleh Tuhan untuk menjadi hakim atas Israel. Dalam meneliti tentang kisah ini, ada penekanan khusus yang diberikan oleh Gideon sebagai respon terhadap panggilan Tuhan, dengan menyebut Yehovah Shalom. Banyak penelitian yang membahas kisah Gideon hanya dalam konteks struktur tematisnya dalam perjumpaan Gideon dengan Tuhan dan mengabaikan pendalaman makna narasi Yehovah Shalom, yang berkorelasi dengan repetisi perkataan Tuhan terhadap Gideon. Untuk itulah artikel ini ditulis berdasarkan, penelitian kualitatif dengan studi literatur dalam pendekatan hermeneutik, untuk menganalisa narasi Yehovah Shalom dalam repetisi perkataan Tuhan kepada Gideon. Artikel ini menemukan, ada lima arti penting, yaitu: pertama, Gideon percaya hanya Tuhan yang sanggup menyelamatkan bangsa Israel dari bangsa Midian; kedua, Gideon percaya hanya Tuhan yang dapat memulihkan kondisi bangsa Israel yang hancur akibat penjajahan bangsa Midian; ketiga, Gideon percaya hanya Tuhan yang dapat memberkati bangsa Israel sehingga mengalami kemakmuran dari setiap kemelaratan; keempat, Gideon percaya hanya Tuhan yang dapat memberikan damai sejahtera atas bangsa Israel sehingga Israel dapat kembali hidup tenang, aman dan damai; dan kelima, Gideon percaya hanya Tuhan yang sanggup memilih dan memanggil dirinya serta memberikan kekuatan untuk dapat menjadi hakim atas Israel.Kata Kunci: hakim-hakim; gideon; repetisi; yehovah shalom

Antitesis Pola Perkataan Karakter-Konsekuensi pada Amsal 28:20 sebagai Kualitas Hidup Orang Percaya dalam Mengatasi Judi Online Aska Pattinaja; Zefanya Puryana; Farel Yosua Sualang
SANCTUM DOMINE: JURNAL TEOLOGI Vol 13 No 1 (2023): Desember
Publisher : Sekolah Tinggi Theologia Nazarene Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46495/sdjt.v13i1.212

Proverbs 28:20 is one of the passages that emphasizes the antithesis between a trustworthy person and a person who wants to get rich quickly based on the character-consequence pattern of speech (the character-consequence pattern is a structural pattern in the book of Proverbs that takes into account character actions and the consequences that will be received). The tendency of people today is to live materialistically which encourages someone to get rich quickly through shortcuts, namely online gambling, thus damaging the quality of life of believers. The purpose of this study is to provide a reference for every believer to have to build the right quality of life so as not to fall into the trap of online gambling. By using a qualitative method with sub-intrepetative design, especially wisdom literature hermeneutics, to examine the analysis of the character-consequence pattern of Proverbs 28:20, this article finds three interrelated character-forming factors, namely: first, faithfulness, as the main character-forming factor because it relates to integrity; second, the patience factor, which is an important factor that prevents making wrong and hasty decisions; third, the obedience factor, which guarantees the right decision in the face of various challenges to persist through the process to the end so that believers avoid punishment. This study serves as an input and warning for everyone to have good character in accordance with Biblical values so as to become a trustworthy person.

Rotan dan Pembentukan Karakter: Sebuah Kajian Teologis Kata מוסר (mū·sār) dalam Amsal 23:13 Aska Aprilano Pattinaja; Farel Yosua Sualang
THRONOS: Jurnal Teologi Kristen Vol 5, No 1: Desember 2023
Publisher : Badan Musyawarah Perguruan Tinggi Keagamaan Kristen Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55884/thron.v5i1.81

Proverbs 23:13 is specific advice for parents on how to raise their children. Nowadays, educating children using rattan is considered old-fashioned and uncivilized. Scholars argue that the interpretation of Proverbs 23:13 about educating children through beating with rattan needs to be revised in their understanding. This polemic has resulted in multiple interpretations in the context of this verse, thus obscuring the true meaning or purpose of this text, especially in addition to the limited Indonesian vocabulary of the term מוסר (mū-sār). The interpretation of the text מוסר (mū-sār) is also in many discussions often translated partially in their respective contexts and applications so that it cannot provide a comprehensive explanation. By using qualitative research methods, hermeneutic exegesis to explain the meaning of the text מוסר (mū-sār) as a loving act of correction and discipline aimed at the formation of children's character. This article finds a continuous relationship between the stages of upbringing, correction, and discipline as a cycle that can be applied in child rearing, where upbringing provides information and knowledge, correction will evaluate the results of the application of upbringing in the child's growth and development, and discipline is a punishment given so that the child gets a deterrent effect and is aware of his mistakes, The results of this study can be an input for many Christian educators, counselors and parents on how to apply Alktabiah discipline to children. AbstrakAmsal 23:13 adalah bagian nasihat yang secara khusus dari orang tua dalam mendidik anaknya. Sekarang ini, mendidik anak dengan menggunakan rotan, dianggap sebagai cara kuno dan tidak beradab. Para ahli berpendapat bahwa penafsiran Amsal 23:13 tentang mendidik anak lewat memukul dengan rotan adalah keliru dalam penafsiran mereka. Polemik ini menghasilkan multitafsir dalam konteks ayat ini, sehingga mengaburkan makna atau tujuan sebenarnya dari kata ini, apalagi di tambah dengan penggunaan kosa kata bahasa Indonesia yang terbatas dalam membahasakan istilah מוסר (mū·sār). Penafsiran kata מוסר (mū·sār) juga dalam banyak pembahasan sering diterjemahkan secara parsial dalam konteks dan penerapan masing-masing sehingga tidak bisa memberikan penejelasan secara komprehensif. Dengan menggunakan metode penelitian kualitatif, hermeneutik eksegese untuk menjelaskan makna kata מוסר (mū·sār) sebagai tindakan didikan koreksi dan pendisiplinan yang penuh kasih dan bertujuan untuk pembentukan karakter anak. Artikel ini menemukan adanya hubungan berkesinambungan antara tahapan didikan, koreksi dan disiplin sebagai sebuah siklus yang dapat diterapkan dalam pola asuhan anak, di mana didikan memberikan informasi dan pengetahuan, koreksi akan mengevaluasi hasil penerapan didikan dalam tumbuh kembang anak, dan disiplin merupakan hukuman yang diberikan agar anak mendapat efek jera dan sadar akan kesalahannya, Hasil dari penelitian ini dapat menjadi masukan bagi banyak pendidik Kristen, konselor dan orang tua bagaimana seharusnya menerapkan disiplin Alktabiah kepada Anak.

Antitesis Terhadap Yesus Menurut Pandangan Continuanism: Studi Analisis Teks “τὸ τέλειον (To Teleion)” dalam 1 Korintus 13:10 Andris Kiamani; Aska Aprilano Pattinaja
Predica Verbum: Jurnal Teologi dan Misi Vol 4 No 1 (2024): Jurnal Predica Verbum Vol. 4 No. 1 (June) 2024
Publisher : Sekolah Tinggi Teologi Injili Indonesia (STTII) Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51591/predicaverbum.v4i1.77

The debate between cessationism and continuanism regarding the translation of the phrase τὸ τέλειον (to teleion) continues to this day, through various arguments and interpretations. For this reason, this study aims to analyze the true meaning of the phrase τὸ τέλειον (to teleion) in 1 Corinthians 13:10, which is the basis of the debate between the two groups. Studies that support continuanism have so far interpreted the phrase τὸ τέλειον (to teleion) as a reference to the personality of Jesus, thus making the researcher consider it necessary to comprehensively study to find the true meaning of the phrase τὸ τέλειον (to teleion), using interpretative qualitative methods through the process of exegesis to understand the text in question. This article finds the meaning of the phrase τὸ τέλειον (to teleion) in 1 Corinthians 13:10 does not refer to the personality of Jesus but to the Bible as the Word/Word of God which functions as a medium in shaping spiritual maturity. Thus, the study of the phrase τὸ τέλειον (to teleion) has proven an antithetical interpretation of Jesus' personality according to the view of continuanism.

“Perempuan Asing” Dalam Amsal 2:16, 5:20, 6:24, 7:5 Dan 23:27 Aska Aprilano Pattinaja; Farel Yosua Sualang
Vox Dei: Jurnal Teologi dan Pastoral Vol. 5 No. 1 (2024): Juni 2024
Publisher : Sekolah Tinggi Teologi Ekumene Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46408/vxd.v5i1.494

This phrase "strange woman" appears several times in the Book of Proverbs and is problematic. Some translate it as a seductress, a bitch, a woman who has an affair, and as a wicked woman. Interestingly, all these interpretations of the phrase have negative connotations in the context. If so, why is this phrase always associated with negativity? What is the true meaning of this phrase? There seems to be a research gap in discussing this phrase, which is the main reason for the author to provide a specific and comprehensive interpretation of the phrase "foreign woman" and its implications for women today. Based on the qualitative method with sub interpretative design, especially wisdom literature hermeneutics, this study found that, there are five important meanings that explain the phrase "strange woman," namely, a woman who is unfaithful to the covenant with God, a woman who does not honor marriage, a harlot, a seductress, and a wicked woman. The implication of this study is a reference and warning for women to build the right character and become wise women so that they can be exemplary as good mothers and wives.

Anting Emas di Jungur Babi: Analisa Penggunaan Kiasan terhadap Pola Perkataan Item-Evaluasi Menurut Amsal 11:22 Aska Aprilano Pattinaja; Hemy Bernard Warikry; Farel Yosua Sualang
LOGON ZOES: Jurnal Teologi, Sosial dan Budaya Vol 7, No 1 (2024): Pebruari 2024
Publisher : Sekolah Tinggi Teologi Erikson-Tritt Manokwari

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53827/lz.v7i1.134

Proverbs 11:22 is a unique section of Solomon's Proverbs because it contains a metaphor comparing an immoral woman to a gold ring on a pig's jaw. The debate about this verse is the misinterpretation of this verse as anti-feminist or misogynistic, which implies a misunderstanding of the intended context. There is a gap in the previous research which only discusses the study of the meaning and its embelamatical implications, thus not answering the need for a comprehensive explanation of the figurative context and meaning of the verse. Therefore, to provide the correct interpretation and perspective, this research is conducted in discussing the figurative meaning and analyzing the item-evaluation speech pattern, so as to interpret the figurative meaning of "gold ring in a pig's jaw" as the main factor of character building, as well as correcting the wrong understanding of the misinterpretation of Proverbs 11:22, based on the hermeneutical method of wisdom literature, with an intrepetitive design approach. This study found three things, namely, first, the figurative element, as an insult to people who live immorally. Second, the element of position, where there is a change in the position of status and appreciation as a result of the decision to live without moral ethics because it rejects wisdom. Third, the element of evaluation, which occurs as a form of judgment due to the decision to live immorally and results in the acceptance of social sanctions. These three elements are interrelated and form a pattern of warning and evaluation of life. The results found are a warning for everyone to act carefully in moral ethics that come from wisdom. Amsal 11:22 merupakan bagian amsal Salomo yang unik karena mengandung kiasan yang menyamakan wanita yang tidak susila dengan cincin emas di jungur babi. Perdebatan yang muncul dalam ayat ini adalah kesalahan penafsiran ayat ini sebagai anti feminim atau misoginis, yang berimplikasi pada pemahaman keliru tentang konteks yang dimaksud. Terdapat kesenjangan penelitian sebelumnya yang hanya membahas kajian makna dan implikasi embelamatiknya sehingga tidak menjawab kebutuhan penjelasan konteks kiasan dan makna ayat secara komprehensif. Oleh sebab itu untuk memberikan interpretasi dan perspektif yang tepat, maka penelitian ini di lakukan dalam membahas makna kiasan dan analisa pola perkataan item-evaluasi, sehingga dapat mengartikan makna kiasan “cincin emas di jungur babi” sebagai faktor utama pembentukan karakter sekaligus meluruskan pemahaman yang keliru atas kesalahan penafsiran dari Amsal 11:22, berdasarkan metode hermeneutika sastra hikmat, dengan pendekatan intrepetative design. Penelitian ini menemukan tiga hal, yakni pertama, elemen perkataan kiasan, sebagai hinaan bagi orang yang hidup asusila. Kedua, elemen posisi, dimana terjadinya perubahan posisi status dan penghargaan sebagai akibat keputusan untuk hidup tanpa etika moral karena menolak kebijaksanaan (hikmat). Ketiga, elemen evaluasi, yang terjadi sebagai bentuk penilaian akibat keputusan hidup asusila, dan berakibat penerimaan sanksi sosial. Ketiga elemen ini saling berkaitan, yang membentuk pola peringatan dan evaluasi hidup. Hasil yang ditemukan menjadi peringatan bagi semua orang agar bertindak dengan hati-hati dalam etika moral yang bersumber dari kebijaksanaan (hikmat).

JAMINAN TUHAN KEPADA GIDEON SERTA IMPLIKASINYA TERHADAP ORANG PERCAYA: STUDI HERMENEUTIK BERDASARKAN HAKIM-HAKIM 6:23 Aska Aprilano Pattinaja; Endah Totok Budoyono
Phronesis: Jurnal Teologi dan Misi Vol. 7 No. 1 (2024): Phronesis: Jurnal Teologi dan Misi
Publisher : Sekolah Tinggi Teologi Injili Arastamar (SETIA) Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47457/phr.v7i1.453

The Lord's word of assurance to Gideon in Judges 6:23 contains three things, namely, "be sure," "do not be afraid," and "you will not die. The two main problems with this verse are, first, that these words of the Lord are in stark contrast to the reality that Gideon faced, which was fearful and desperate, so he doubted the promise. For this reason, it is necessary to investigate God's ultimate motive in giving this assurance. Secondly, the phrase "you shall not die" contradicts the narrative that explains Gideon's death, so it must be described in detail. This problem is precisely and comprehensively explored and researched to explain this verse adequately. Thus, based on the descriptive qualitative research method with a hermeneutic study with a micro-analytical exegesis approach, this study found several things, namely, first, God's guarantee of salvation; second, God's guarantee of not being afraid; and third, God's guarantee of preserving and protecting the life of every believer. This article contributes to scholars, servants of God, and theological activists to better understand the story of Gideon in Judges.

Komitmen Ezra (Seeking, Doing, Teaching) dan Implikasinya Bagi Para Pemimpin Di Era Disrupsi: Kajian Hermeneutik Berdasarkan Ezra 7:10 Pattinaja, Aska Aprilano; Baskoro, Paulus Konto
Veritas Lux Mea (Jurnal Teologi dan Pendidikan Kristen) Vol 6, No 2 (2024): Teologi dan Pendidikan Agama Kristen - Juli 2024
Publisher : Sekolah Tinggi Teologi Kanaan Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59177/veritas.v6i2.285

The purpose of this paper is to examine Ezra's commitment to preparing himself as a teacher of the law, namely seeking, doing, teaching, which has implications for leaders in the era of disruption. This commitment is very important for leaders to face the moral and integrity degradation that is occurring today. The problem that arises is that many leaders seem great, but are not accompanied by a lifestyle that produces good examples. There is a gap in research that specifically and comprehensively examines the explanation and implementation of Ezra's commitment. Therefore, based on the qualitative method with a hermeneutic approach, this research has found several important things, namely, first, learning (seeking), that a leader needs time to equip himself by learning the basic truth of God's Word; second, doing (doing), a leader is required after learning to do or apply first in personal implementation; and third, teaching (teaching), this is the phase where a leader must teach the basic values of the truth of God's Word, which is a combination of what has been learned and the experience of doing the truth. The implication of this commitment is that what is shared is not mere rhetoric or theory, but a testimony of life-changing experience. This study is useful for pastors, shepherds, teachers, lecturers, or anyone called to leadership. AbstrakTujuan penulisan ini adalah meneliti komitmen Ezra dalam mempersiapkan dirinya sebagai pengajar Hukum Taurat, yakni seeking (meneliti), doing (melakukan), teaching (mengajar), yang berimplikasi terhadap para pemimpin dalam era disrupsi. Komitmen ini sangat penting bagi para pemimpin, untuk menghadapi degradasi moral dan integritas yang terjadi pada hari ini. Problematika yang terjadi adalah banyak pemimpin yang kelihatannya hebat, tetapi tidak dibarengi dengan pola hidup yang menghasilkan teladan yang baik. Terdapat kesenjangan penelitian dalam meneliti secara spesifik dan komprehensif terkait penjelasan dan implementasi dari komitmen Ezra tersebut. Oleh sebab itu berdasarkan metode kualitatif dengan pendekatan hermeneutik, maka penelitian ini telah menemukan beberapa hal penting, yakni, pertama, Belajar (seeking), bahwa seorang pemimpin, membutuhkan waktu untuk memperlengkapi dirinya lewat mempelajari dasar kebenaran Firman Tuhan; kedua, Melakukan (doing), seorang pemimpin diharuskan setelah belajar melakukan atau menerapkan dahulu dalam implementasi pribadi; dan ketiga, Mengajar (teaching), inilah fase di mana, seorang pemimpin harus mengajarkan nilai-nilai dasar kebenaran Firman Tuhan yang merupakan gabungan dari apa yang telah dipelajari dan pengalaman melakukan kebenaran tersebut. Implikasi dari komitmen ini adalah, apa yang dibagikan bukan saja menjadi retorika atau teori belaka, tetapi kesaksian dari pengalaman hidup yang mengubah. Penelitian ini berguna bagi para Pendeta, Gembala, Guru, Dosen atau saja yang terpanggil untuk menjadi pemimpin.

Reinterpretasi Misteri Kematian Uza Sebagai Implementasi Kekudusan di Era Disrupsi: Kajian Hermeneutik dalam 2 Samuel 6:6-7 Pattinaja, Aska Aprilano
Sabda: Jurnal Teologi Kristen Vol 5, No 1 (2024): MEI
Publisher : Sekolah Tinggi Teologi Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55097/sabda.v5i1.108

Uza's death is still a mystery. Various debates have arisen as to the reason behind Uza's death. The reinterpretation of Uza's death is needed to place this story in the right perspective about the reason for Uza's death, as well as God's motives for doing so in affirming His holiness standards. Based on a qualitative method, with a hermeneutic approach to exegetical studies, this study found several things, namely: first, God cannot violate His own rules and holiness; second, Uza's good motivation was not accompanied by wisdom to think about the actions taken; third, God's focus gave David a lesson, that as a leader, he had misunderstood and interpreted God's will. The implementation of this research is very important and serves as input to every believer to maintain holiness in the era of disruption.Abstrak:Kematian Uza sampai sekarang masih menjadi misteri. Banyak perdebatan muncul, tentang alasan dibalik kematian Uza. Reinterpretasi kematian Uza, sangat diperlukan untuk mendudukan kisah ini dalam perspektif yang benar tentang alasan kematian Uza, serta motif Tuhan melakukannya dalam menegaskan standar kekudusan-Nya Berdasarkan metode kualitatif, dengan pendekatan hermeneutik studi eksegese, maka penelitian ini menemukan, beberapa hal penting yang menjadi implementasi penelitian ini, yakni: pertama, Allah tidak bisa melanggar aturan dan kekudusannya sendiri; kedua, Motivasi Uza yang baik, tidak dibarengi dengan hikmat untuk memikirkan tindakan yang diambil; ketiga Fokus Allah memberikan pelajaran kepada Daud, bahwa sebagai pemimpin, Ia telah salah dalam memahami dan menafsirkan kehendak Allah. Hasil yang ditemukan ini sangat penting dan menjadi masukan kepada serta setiap orang percaya untuk menjaga kekudusan di era disrupsi. Kata Kunci: Uza, Kematian, Tabut Perjanjian, Kekudusan

Manajemen Konflik Terhadap Emosional dan Implikasinya: Studi Eksegesis Berdasarkan Mazmur 37:8 Pattinaja, Aska Aprilano; Ziliwu , Alnodus Jamsenjos Indirwan; Kulka , Elister; Soll, Meyut
SAINT PAUL'S REVIEW Vol. 4 No. 1 (2024): June
Publisher : STT Saint Paul Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar

Salah satu penyebab terjadinya konflik adalah ketidaakmampuan untuk menahan amarah dalam situasi konflik. Mazmur 37:8 merupakan bagian Firman Tuhan yang sangat tepat untuk memberikan solusi praktis manajemen konflik bagi orang percaya untuk tidak menjadi marah. Penelitian khusus dan komprehensif tentang konteks manajemen konflik ini khusus terhadap mazmur 37:8 masih sangat jarang untuk dilakukan. Melihat pentingnya manajemen konflik dalam kehidupan orang percaya, maka artikel ini ditulis menggunakan metode deskriptif kualitatif, dengan pendekatan sub-genre hermeneutik untuk menemukan prinsip-prinsip kebenaran dalam hubungan dengan manajemen konflik dan implikasinya. Artikel ini menemukan ada tiga prinsip utama yang menjadi solusi praktis manajemen konflik, dalam Mazmur 37:8 yakni: pertama, berusahalah agar jangan marah; kedua, jangan frustrasi; ketiga, jangan terpengaruh dengan kenyataan. Ketiga prinsip ini adalah kunci penting, dan sangat berimplikasi terhadap respon dan keputusan orang percaya dalam menghadapi kemarahan. Hasil penelitian ini sangat berguna bagi rujukan para konselor, pengajar, motivator, pemimpin, hamba Tuhan, dan setiap orang percaya yang ingin menemukan resolusi dalam setiap konflik.

Co-Authors Adiatma, Daniel Lindung Alnodus Jamsenjos Indirwan Ziliwu andris kiamani Andris Kiamani Astuti, Tri Endah Baskoro, Paulus Konto Caroline Maahaly Endah Totok Budoyono Farel Yosua Sualang Hemy Bernard Warikry Hukum, Clarita Jacob Latumahina James Hendarto Jani Joko Priyono Kapang, Fredy Kiamani, Andris Kulka , Elister Lesnussa, Johny Liliefna , Bryllyan Erhuero Loiksoklay, Pulela Dewi Loisoklay, Pulela Dewi Manurung, Irenza Artanauli Marjani Matulatuwa, Barsalin Martha Refialy , Sarah Sari Siahaya, Nally Beatrikh Kartini Sitanggang, Martauli Dina Rahayu Soll, Meyut Susanto, Viki Talilah, Steven Robertho Victor Pattianakotta Wakinus Suhun Well Therfine Renward Manurung Zefanya Puryana

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