Three times within Matt 5,17-20 passage Matthew uses the verb (kata)lu/w, signaling its importance. Consequently, I will focus on two historical events around which these words cluster: the Antiochan persecution and the destruction of the Temple. Since Jewish literature characterizes the Hellenizers of the Maccabean period as law abolishers, labeling a group as such implicated it in endangering the nation. As Josephus’ Jewish War demonstrates, after the Jewish Revolt, law abolishers were blamed for the Temple’s destruction. Thus, Matthew addresses the charge that Jesus abolished the law and, in so doing, brought about the destruction of the Temple.
In Gal 5,13–6,10 we find three much-debated passages in which the meaning and connotation, positive or negative, of no/moj are not clear: 5,14; 5,23b; 6,2. This article seeks to shed light on these verses, consi - dered within the context of the letter. Starting with the text as it stands, it is shown how it is possible to understand the use of no/moj in the setting of a coherent development of Paul’s thought in Galatians. Lastly, in view of the paraenetic context in which no/moj is used, some general indications are brought together which are useful for Pauline ethics.