Kisah Para Rasul 12:1-3
Konteks12:1 About that time King Herod 1 laid hands on 2 some from the church to harm them. 3 12:2 He had James, the brother of John, executed with a sword. 4 12:3 When he saw that this pleased the Jews, 5 he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) 6
Kisah Para Rasul 16:20-24
Konteks16:20 When 7 they had brought them 8 before the magistrates, they said, “These men are throwing our city into confusion. 9 They are 10 Jews 16:21 and are advocating 11 customs that are not lawful for us to accept 12 or practice, 13 since we are 14 Romans.”
16:22 The crowd joined the attack 15 against them, and the magistrates tore the clothes 16 off Paul and Silas 17 and ordered them to be beaten with rods. 18 16:23 After they had beaten them severely, 19 they threw them into prison and commanded 20 the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell 21 and fastened their feet in the stocks. 22
Kisah Para Rasul 21:11
Konteks21:11 He came 23 to us, took 24 Paul’s belt, 25 tied 26 his own hands and feet with it, 27 and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over 28 to the Gentiles.’”
Kisah Para Rasul 21:31-40
Konteks21:31 While they were trying 29 to kill him, a report 30 was sent up 31 to the commanding officer 32 of the cohort 33 that all Jerusalem was in confusion. 34 21:32 He 35 immediately took 36 soldiers and centurions 37 and ran down to the crowd. 38 When they saw 39 the commanding officer 40 and the soldiers, they stopped beating 41 Paul. 21:33 Then the commanding officer 42 came up and arrested 43 him and ordered him to be tied up with two chains; 44 he 45 then asked who he was and what 46 he had done. 21:34 But some in the crowd shouted one thing, and others something else, 47 and when the commanding officer 48 was unable 49 to find out the truth 50 because of the disturbance, 51 he ordered Paul 52 to be brought into the barracks. 53 21:35 When he came to the steps, Paul 54 had to be carried 55 by the soldiers because of the violence 56 of the mob, 21:36 for a crowd of people 57 followed them, 58 screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks, 59 he said 60 to the commanding officer, 61 “May I say 62 something to you?” The officer 63 replied, 64 “Do you know Greek? 65 21:38 Then you’re not that Egyptian who started a rebellion 66 and led the four thousand men of the ‘Assassins’ 67 into the wilderness 68 some time ago?” 69 21:39 Paul answered, 70 “I am a Jew 71 from Tarsus in Cilicia, a citizen of an important city. 72 Please 73 allow me to speak to the people.” 21:40 When the commanding officer 74 had given him permission, 75 Paul stood 76 on the steps and gestured 77 to the people with his hand. When they had become silent, 78 he addressed 79 them in Aramaic, 80
Kisah Para Rasul 22:19-20
Konteks22:19 I replied, 81 ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues 82 who believed in you. 22:20 And when the blood of your witness 83 Stephen was shed, 84 I myself was standing nearby, approving, 85 and guarding the cloaks 86 of those who were killing him.’ 87
Kisah Para Rasul 23:1-2
Konteks23:1 Paul looked directly 88 at the council 89 and said, “Brothers, I have lived my life with a clear conscience 90 before God to this day.” 23:2 At that 91 the high priest Ananias ordered those standing near 92 Paul 93 to strike 94 him on the mouth.
Kisah Para Rasul 24:1-9
Konteks24:1 After five days the high priest Ananias 95 came down with some elders and an attorney 96 named 97 Tertullus, and they 98 brought formal charges 99 against Paul to the governor. 24:2 When Paul 100 had been summoned, Tertullus began to accuse him, 101 saying, “We have experienced a lengthy time 102 of peace through your rule, 103 and reforms 104 are being made in this nation 105 through your foresight. 106 24:3 Most excellent Felix, 107 we acknowledge this everywhere and in every way 108 with all gratitude. 109 24:4 But so that I may not delay 110 you any further, I beg 111 you to hear us briefly 112 with your customary graciousness. 113 24:5 For we have found 114 this man to be a troublemaker, 115 one who stirs up riots 116 among all the Jews throughout the world, and a ringleader 117 of the sect of the Nazarenes. 118 24:6 He 119 even tried to desecrate 120 the temple, so we arrested 121 him. 24:7 [[EMPTY]] 122 24:8 When you examine 123 him yourself, you will be able to learn from him 124 about all these things we are accusing him of doing.” 125 24:9 The Jews also joined in the verbal attack, 126 claiming 127 that these things were true.
[12:1] 1 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in
[12:1] 2 tn Or “King Herod had some from the church arrested.”
[12:1] 3 tn Or “to cause them injury.”
[12:2] 4 sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.
[12:3] 5 tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.
[12:3] 6 sn This is a parenthetical note by the author.
[16:20] 7 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[16:20] 8 tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”
[16:20] 9 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
[16:20] 10 tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.
[16:21] 11 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
[16:21] 12 tn Or “acknowledge.”
[16:21] 13 sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).
[16:21] 14 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
[16:22] 15 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.
[16:22] 16 tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).
[16:22] 17 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
[16:22] 18 tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).
[16:23] 19 tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”
[16:23] 20 tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.
[16:24] 22 tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.
[21:11] 23 tn Grk “And coming.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
[21:11] 24 tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.
[21:11] 25 sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).
[21:11] 26 tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.
[21:11] 27 tn The words “with it” are not in the Greek text, but are implied.
[21:11] 28 tn Grk “and will deliver him over into the hands of” (a Semitic idiom).
[21:11] sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).
[21:31] 30 tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).
[21:31] 31 tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.
[21:31] 32 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
[21:31] 33 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
[21:31] 34 tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”
[21:32] 35 tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.
[21:32] 36 tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.
[21:32] 37 sn See the note on the word centurion in 10:1.
[21:32] 38 tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.
[21:32] 39 tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.
[21:32] 40 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
[21:32] 41 sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.
[21:33] 42 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
[21:33] 44 tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).
[21:33] 45 tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.
[21:33] 46 tn Grk “and what it is”; this has been simplified to “what.”
[21:34] 47 tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”
[21:34] 48 tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.
[21:34] 49 tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”
[21:34] 50 tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).
[21:34] 51 tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).
[21:34] 52 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[21:34] 53 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
[21:35] 54 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[21:35] 55 sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.
[21:35] 56 tn This refers to mob violence (BDAG 175 s.v. βία b).
[21:36] 57 tn Grk “the multitude of people.” While πλῆθος (plhqo") is articular, it has been translated “a crowd” since it was probably a subset of the larger mob that gathered in v. 30.
[21:36] 58 tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[21:37] 59 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
[21:37] 60 tn Grk “says” (a historical present).
[21:37] 61 tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.
[21:37] 62 tn Grk “Is it permitted for me to say” (an idiom).
[21:37] 63 tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.
[21:37] 65 sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.
[21:38] 66 tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”
[21:38] 67 tn Grk “of the Sicarii.”
[21:38] sn The term ‘Assassins’ is found several times in the writings of Josephus (J. W. 2.13.3 [2.254-257]; Ant. 20.8.10 [20.186]). It was the name of the most fanatical group among the Jewish nationalists, very hostile to Rome, who did not hesitate to assassinate their political opponents. They were named Sicarii in Latin after their weapon of choice, the short dagger or sicarius which could be easily hidden under one’s clothing. In effect, the officer who arrested Paul had thought he was dealing with a terrorist.
[21:38] 69 tn Grk “before these days.”
[21:39] 71 tn Grk “a Jewish man.”
[21:39] 72 tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).
[21:39] 73 tn Grk “I beg you.”
[21:40] 74 tn The referent (the commanding officer) has been supplied here in the translation for clarity.
[21:40] 75 tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.
[21:40] 76 tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.
[21:40] 78 tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”
[21:40] 79 tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”
[21:40] 80 tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.
[22:19] 81 tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.
[22:19] 82 tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.
[22:19] sn See the note on synagogue in 6:9.
[22:20] 83 sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.
[22:20] 84 sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”
[22:20] 85 tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[22:20] 86 tn Or “outer garments.”
[22:20] sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).
[22:20] 87 tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.
[23:1] 88 tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
[23:1] 89 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:1] 90 tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”
[23:2] 91 tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.
[23:2] 92 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”
[23:2] 93 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[23:2] 94 tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.
[24:1] 95 sn Ananias was in office from
[24:1] 96 tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).
[24:1] 97 tn Grk “an attorney, a certain Tertullus.”
[24:1] 98 tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.
[24:1] 99 tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”
[24:2] 100 tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.
[24:2] 101 tn Or “began to bring charges, saying.”
[24:2] 102 tn Grk “experienced much peace.”
[24:2] 103 tn Grk “through you” (“rule” is implied).
[24:2] 104 tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).
[24:2] 105 tn Or “being made for this people.”
[24:2] 106 sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).
[24:3] 107 sn Most excellent Felix. See the note on Felix in 23:24.
[24:3] 108 tn Grk “in every way and everywhere.”
[24:3] 109 tn Or “with complete thankfulness.” BDAG 416 s.v. εὐχαριστία 1 has “μετὰ πάσης εὐ.…with all gratitude Ac 24:3.” L&N 31.26 has “‘we acknowledge this anywhere and everywhere with complete thankfulness’ Ac 24:3.”
[24:4] 110 tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”
[24:4] 112 tn This term is another NT hapax legomenon (BDAG 976 s.v. συντόμως 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.
[24:4] 113 tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”
[24:5] 114 tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
[24:5] 115 tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”
[24:5] 116 tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).
[24:5] 117 tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).
[24:5] sn A ringleader. Tertullus’ basic argument was that Paul was a major disturber of the public peace. To ignore this the governor would be shunning his duty to preserve the peace and going against the pattern of his rule. In effect, Tertullus claimed that Paul was seditious (a claim the governor could not afford to ignore).
[24:5] 118 sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.
[24:6] 119 tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.
[24:6] 120 tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.
[24:6] 121 tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.
[24:7] 122 tc Some later
[24:8] 124 tn Grk “From whom when you examine him yourself, you will be able to learn…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the third person singular pronoun (“him”) and a new sentence begun at the beginning of v. 8 in the translation.
[24:8] 125 tn Grk “about all these things of which we are accusing him.” This has been simplified to eliminate the relative pronoun (“of which”) in the translation.
[24:9] 126 tn Grk “joined in the attack,” but the adjective “verbal” has been supplied to clarify that this was not another physical assault on Paul. The verb is another NT hapax legomenon (BDAG 969 s.v. συνεπιτίθημι).
