1 Machabæorum 5:17

Nova Vulgata

Nolite putare quoniam veni solvere Legem aut Prophetas; non veni solvere, sed adimplere.

Parallel Translations

Clementine Latin Vulgate (1592)
Nolite putare quoniam veni solvere legem, aut prophetas : non veni solvere, sed adimplere.

Jerome's Latin Vulgate (405)
Nolite putare quoniam veni solvere legem aut prophetas: non veni solvere, sed adimplere.

Bible Verse Review
  from Treasury of Scripure Knowledge

to destroy the law: Luke 16:17, John 8:5, Acts 6:13, Acts 18:13, Acts 21:28, Romans 3:31, Romans 10:4, Galatians 3:17-24

but: Matthew 3:15, Psalms 40:6-8, Isaiah 42:21, Romans 8:4, Galatians 4:4, Galatians 4:5, Colossians 2:16, Colossians 2:17, Hebrews 10:3-12

Reciprocal: Malachi 4:4 - the law Matthew 1:22 - that Matthew 8:4 - show Matthew 11:13 - General Matthew 15:4 - God Mark 7:13 - the word Mark 10:19 - knowest Romans 2:27 - if it fulfil 1 Corinthians 9:21 - not Galatians 3:21 - the law Galatians 3:24 - the law

Gill's Notes on the Bible

Think not that I am come to destroy the law or the prophets,.... From verse 3 to the 10th inclusive, our Lord seems chiefly to respect the whole body of his true disciples and followers; from thence, to the 16th inclusive, he addresses the disciples, whom he had called to be ministers of the word; and in this "verse", to the end of his discourse, he applies himself to the whole multitude in general; many of whom might be ready to imagine, that by the light of the Gospel, he was giving his disciples instructions to spread in the world, he was going to set aside, as useless, the law of Moses, or the prophets, the interpreters of it, and commentators upon it. Christ knew the thoughts of their hearts, that they had taken up such prejudices in their minds against him; wherefore he says, "think not"; he was sensible what objections they were forming, and what an improvement they would make of them against his being the Messiah, and therefore prevents them, saying,

I am not come to destroy, but to fulfil. By "the law" is meant the moral law, as appears from the whole discourse following: this he came not to "destroy", or loose men's obligations to, as a rule of walk and conversation, but "to fulfil" it; which he did doctrinally, by setting it forth fully, and giving the true sense and meaning of it; and practically, by yielding perfect obedience to all its commands, whereby he became "the end", the fulfilling end of it. By "the prophets" are meant the writings of the prophets, in which they illustrated and explained the law of Moses; urged the duties of it; encouraged men thereunto by promises; and directed the people to the Messiah, and to an expectation of the blessings of grace by him: all which explanations, promises, and prophecies, were so far from being made void by Christ, that they receive their full accomplishment in him. The Jews t pretend that these words of Christ are contrary to the religion and faith of his followers, who assert, that the law of Moses is abolished; which is easily refuted, by observing the exact agreement between Christ and the Apostle Paul, Romans 3:31 and whenever he, or any other of the apostles, speaks of the abrogation of the law, it is to be understood of the ceremonial law, which in course ceased by being fulfilled; or if of the moral law, not of the matter, but of the ministry of it. This passage of Christ is cited in the Talmud u, after this manner:

"it is written in it, i.e. in the Gospel, "I Aven", neither to diminish from the law of Moses am I come, "but", or "nor" (for in the Amsterdam edition they have inserted ולא between two hooks), to add to the law of Moses am I come.''

Which, with their last correction, though not a just citation, yet tolerably well expresses the sense; but a most blasphemous character is affixed to Christ, when they call him "Aven"; which signifies "iniquity" itself, and seems to be a wilful corruption of the word "Amen", which begins the next "verse".

t R. Isaac Chizuk Emuna, par. 2. c. 10. p. 401. u T. Bab. Sabbat. fol. 116. 2.

Barnes' Notes on the Bible

Think not that I am come ... - Our Saviour was just entering on his work. It was important for him to state what he came to do. By his setting up to be a teacher in opposition to the scribes and Pharisees, some might charge him with an intention to destroy their law, and to abolish the customs of the nation. He therefore told them that he did not come for that end, but really to fulfill or accomplish what was in the law and the prophets.

To destroy - To abrogate; to deny their divine authority; to set people free from the obligation to obey them. “The law.” The five books of Moses called the law. See the notes at Luke 24:44.

The Prophets - The books which the prophets wrote. These two divisions here seem to comprehend the Old Testament, and Jesus says that he came not to do away or destroy the authority of the Old Testament.

But to fulfil - To complete the design; to fill up what was predicted; to accomplish what was intended in them. The word “fulfill” also means sometimes “to teach” or “to inculcate,” Colossians 1:25. The law of Moses contained many sacrifices and rites which were designed to shadow forth the Messiah. See the notes at Hebrews 9:0. These were fulfilled when he came and offered himself a sacrifice to God,

“A sacrifice of nobler name.

And richer blood than they.”

The prophets contained many predictions respecting his coming and death. These were all to be fulfilled and fully accomplished by his life and his sufferings.

Clarke's Notes on the Bible

Verse Matthew 5:17. Think not that I am come to destroy the law — Do not imagine that I am come to violate the law καταλυσαι, from κατα, and λυω, I loose, violate, or dissolve - I am not come to make the law of none effect-to dissolve the connection which subsists between its several parts, or the obligation men are under to have their lives regulated by its moral precepts; nor am I come to dissolve the connecting reference it has to the good things promised. But I am come, πληρωσαι, to complete - to perfect its connection and reference, to accomplish every thing shadowed forth in the Mosaic ritual, to fill up its great design; and to give grace to all my followers, πληρωσαι, to fill up, or complete, every moral duty. In a word, Christ completed the law:

1st. In itself, it was only the shadow, the typical representation, of good things to come; and he added to it that which was necessary to make it perfect, HIS OWN SACRIFICE, without which it could neither satisfy God, nor sanctify men.

2dly. He completed it in himself by submitting to its types with an exact obedience, and verifying them by his death upon the cross.

3dly. He completes this law, and the sayings of his prophets, in his members, by giving them grace to love the Lord with all their heart, soul, mind, and strength, and their neighbour as themselves; for this is all the law and the prophets.

It is worthy of observation, that the word גמר gamar, among the rabbins, signifies not only to fulfil, but also to teach; and, consequently, we may infer that our Lord intimated, that the law and the prophets were still to be taught or inculcated by him and his disciples; and this he and they have done in the most pointed manner. See the Gospels and epistles; and see especially this sermon on the mount, the Epistle of James, and the Epistle to the Hebrews. And this meaning of the word gives the clear sense of the apostle's words, Colossians 1:25. Whereof I am made a minister, πληρωσαι τον λογον του Θεου, to fulfil the word of God, i.e. to teach the doctrine of God.