The Duke arrives at the gates of Vienna, as if he has just returned. He greets Angelo and Escalus effusively, thanking them for their careful application of justice.
Isabella comes forward, calling for justice; the Duke says Angelo shall judge her case, but Isabella denounces Angelo as the devil. Angelo counters that she is mentally unbalanced because her brother has been executed by due process of law. Isabella retorts that Angelo is a murderer and has also sexually violated a virgin. She declares that, though he seems virtuous, he is actually a wicked hypocrite.
Isabella begins to tell her story. She explains how her brother was condemned to death for fornication. When she mentions how Lucio came to her at the nunnery, Lucio starts forward, insisting on adding his voice to her account; the Duke tells him to be silent. Isabella explains how Angelo demanded that she succumb to his lust in return for her brother's life. She says that she did as Angelo demanded, but he still gave the order for her brother's execution.
The Duke claims it would be very unlikely that Angelo would condemn someone for the very sin he himself was prepared to commit. Believing that she will not get justice from the Duke, Isabella prepares to leave, but the Duke has her arrested and taken to prison. Before she goes, she names Friar Lodowick as the man who encouraged her to appear before the Duke. Lucio then denounces Lodowick as a villain who had slandered the Duke. Friar Peter speaks up for Lodowick, claiming he is a holy man; he goes on to say that Lodowick is ill at the moment, but that he can produce a witness to disprove Isabella's testimony.
The Duke says that Angelo shall now be in charge of the case.
Mariana arrives, veiled. She declares she will not uncover her face until her husband asks her to, and puzzles her hearers by saying that, though she has a husband, she is not married, and her husband does not know her. She adds that, at the very time Isabella claimed to be violated by Angelo, he was with her, Mariana, instead. Angelo asks her to unveil, which she does, revealing to him that she took Isabella's place in their assignation.
Angelo admits to the Duke that he once knew Mariana, but that all possibility of marriage between them ceased when he discovered that she was immoral. Angelo then suggests that the women have been persuaded by someone else to slander him. He asks to be given the power to investigate this, and the Duke agrees, leaving Angelo in charge, with Escalus as his adviser. The Duke also orders that Friar Lodowick shall be sent for. He then leaves.
Escalus asks Lucio about Friar Lodowick, and again Lucio denounces him as a villainous slanderer of the Duke. The Provost arrives with ‘Friar Lodowick' and with Isabella. When the ‘friar' says the Duke is unjust to leave Isabella's case to Angelo's judgement, Escalus is outraged, and orders that the friar should be tortured to make him confess how he is implicated in the perceived plot against Angelo. Lucio comes forward to denounce the friar as a slanderer of the Duke, and eventually pulls off the friar's hood. This action reveals the Duke.
Angelo, now realising that the Duke knows all about his appalling betrayal of trust, asks for immediate death. The Duke orders that he should first marry Mariana.
The Duke now speaks to Isabella; he is aware that she may wonder why he did not intervene to save Claudio, and he explains that the speed of the execution was so swift that he had no time to intervene.
Mariana returns with Angelo, who has now married her. The Duke condemns him to instant execution, but Mariana begs for his life. When the Duke refuses, Mariana urges Isabella to join her in pleading for her husband. The Duke points out that it would be ridiculous to expect Isabella to do this, since Angelo is to die because he was responsible for Claudio's unjust death. However, Isabella does ask for mercy for Angelo.
The Duke points out that Angelo was also responsible for having Claudio executed earlier than usual, and he then asks the Provost about his part in this affair. The Provost is then sent to fetch in Barnardine; he returns with Barnardine and Juliet - and Claudio, with his head covered. Claudio's identity is then revealed, and the Duke pardons him, at the same time asking for Isabella's hand in marriage. The Duke then turns to Lucio, ordering him to marry the prostitute by whom he had fathered a child. Finally the Duke thanks Escalus and the Provost for their good offices, and again turns to Isabella, asking her to marry him. She does not reply.
Act V, Scene i – There is only one scene in this Act; from this point on all the events contribute to a resolution of the situations set up in the earlier Acts.
O but your desert speaks loud – The Duke adds to Angelo's discomfiture by publicly praising him for his virtues.
To make them know / That outward courtesies would fain proclaim / Favours that keep within – The Duke, knowing that the reverse is in fact true in Angelo's case, ironically indicates that it is possible to judge a ruler's virtues by his outward reputation; this is another example of the theme of false appearances (see Imagery and symbolism > Disguise and seeming.)
Justice! Justice! Justice! Justice! – Isabella begins her accusation with this repeated cry for justice; by the end of the scene she is persuaded to beg for mercy for Angelo. The balance of justice and mercy in the application of both human and divine law is, as the audience will by this stage know, one of the most important themes of the play. (See also Themes and significant ideas > Judgement on earth and in heaven.)
You bid me seek redemption of the devil – The word ‘redemption', which literally means ‘buying back', has a specific meaning in Christian terminology, referring to the forgiveness of sins, and salvation of the soul, offered to all humans through the death of Christ, the Son of God, on the cross. Isabella's comment is therefore shocking, since the devil is the enemy of God and of human souls.
She will speak most bitterly and strange … Most strange … is it not strange? – Isabella picks up Angelo's word ‘strange', by which he wants to imply that Isabella is deranged. Instead, her repetition of ‘strange' a further six times within the next nine lines stresses the outrageous nature of his behaviour. However, she insists that her ‘strange' accusation is ‘true'; this forms part of the theme of ‘seeming' within the play. (See also Imagery and symbolism > Disguise and seeming.)
‘tis not impossible but one ... May seem as shy, as grave ... As Angelo – Another example of ‘seeming'.
And when you have a business for yourself, / Pray heaven you then be perfect – Lucio will soon have to answer for his slandering of the Duke; however, the lines have added implications, reminding the audience that Lucio (and everyone else) will have to answer to ‘heaven' (i.e. God) for their sins at the Last Judgement.
His concupiscible intemperate lust – The rolling polysyllabic words ‘concupiscible intemperate', especially following a virtually monosyllabic line, are bound to strike the ears of the audience in a most forcible way.
My sisterly remorse – This phrase reminds the audience that she was also about to be a ‘sister' in the sense of a nun, making Angelo's offence even worse.
It imports no reason / That with such vehemency he should pursue / Faults proper to himself – The Duke pretends that Angelo could not have been so hypocritical as to condemn others for faults he shares. Since we - and Angelo - know that he has behaved in such a way, this comment underlines his injustice and ‘seeming'.
More about hypocrisy: The Duke's comment would also remind Shakespeare's audience of Christ's warning, recorded in the New Testament immediately after the reference to ‘measure for measure' from which Shakespeare took his title (see also Introduction) that we should first be aware of our own sins before condemning others: Matthew 7: 3-5.
He would have weigh'd thy brother by himself – A direct reference to the biblical quotation from which Shakespeare drew the play's title (to ‘mete' means to weigh out, or measure out a quantity): Matthew 7: 1-2
Be you judge of your own cause –Ironic, since Angelo has committed the same offence as Claudio (and worse) and should therefore condemn himself. We are reminded also of Angelo's self-satisfied comment in Act II sc ii:
When I that censure him do so offend,
Let mine own judgement pattern out my death,
And nothing come in partial.
Married ... a maid … a widow – Mariana claims Angelo as her husband by the tradition of ‘sponsalia per verba de futuro' – i.e., a verbal contract (see also Social/political context > The Stuart monarchy). However, she is not formally married by the church. Nor is she a ‘maid' (a virgin) as she has had sexual intercourse with Angelo. Her situation is completely anomalous until Angelo acknowledges her as his wife.
Know you this woman? Carnally, she says – In biblical language, to ‘know' a man or woman was often a euphemism for ‘having sexual relations with'.
I never spake with her … Upon my faith and honour – This is ironic, and grossly hypocritical of Angelo, since it is owing to his lack of ‘faith and honour' that he abandoned Mariana five years ago and has left her alone in her grief.
These … women are no more / But instruments of some more mighty member – Also ironic, since Angelo little realises how true his words are; the ‘more mighty member' is the Duke himself. As the unfolding events help Angelo to accept his own sinful nature, Isabella and Mariana may also be seen as instruments of God.
Think'st thou thy oaths ... Were testimonies against his worth and credit / That's seal'd in approbation? – The Duke puts forward the view that Angelo's good reputation is beyond question, and has been proved by experience. The Duke, of course, knows this to be untrue, but, by making this comment now, he will be able to show how false outward appearances can be, once Angelo's crimes are exposed. He is also giving Angelo the chance to confess at this point, but Angelo is happy to hide behind his reputation. (See also Imagery and symbolism > Disguise and seeming; Themes and significant ideas > The role of government.)
Cucullus non facit monachum – A hood (that is the ‘cowl' worn by a monk) does not make a monk: ironic, since Lucio little realises that the ‘friar' is actually the Duke. His comment is also part of the ‘false appearances' theme of the play, and another example of the clothing imagery. (See also Clothing and Appearance and reality under Imagery and symbolism > Disguise and seeming.)
Respect to your great place; and let the devil / Be sometime honour'd for his burning throne – The Duke implies that even the worst of rulers command some respect. His remark reminds the audience of the debate about authority and tyranny which runs throughout the play. (See also Themes and significant ideas > The role of government.)
Vienna, / Where I have seen corruption boil and bubble ... laws for all faults,/ But faults so countenanc'd – The Duke here seems to be acknowledging his own laxity in not enforcing the laws during all the years of his reign. This poses a problem, however, since when he re-appears later in the scene in his own person, no mention is made of this situation in the state, nor is there any indication of what he will do to amend it. (See ‘Measure for Measure' as a ‘problem play' in Introduction).
Your brother's death, I know, sits at your heart – The Duke still does not let Isabella know that Claudio is alive; it is important for the plot and for the issues which the play promotes, that Isabella should not know that Claudio is safe when she is asked to plead for Angelo. (See also Themes and significant ideas > Judgement on heaven and on earth.)
An Angelo for Claudio; death for death. / Haste still pays haste, and leisure answers leisure; / Like doth quit like, and Measure still for Measure – These epigrammatic rhyming lines sum up the Old Testament view of the law of God, which tended to stress vengeance: Exodus 21:23-25. The Duke, however, wishes to show that mercy is important. By creating a situation in which Isabella is asked to pray for mercy for the man who has wronged her, the Duke promotes the New Testament view: Matthew 5:38-45.
Against all sense you do importune her. Should she kneel down in mercy of this fact … He dies for Claudio's death – The idea of ‘an eye for an eye' seems logical, but mercy is above this.
They say best men are moulded out of faults – Human beings need to acknowledge, and learn by their mistakes. Until now, Angelo has not admitted that he had weaknesses.
My brother had but justice, / In that he did the thing for which he died – Isabella points out that, under the strict letter of the law, Claudio deserved the death penalty. Like Angelo, Claudio has had to face up to the consequences of his actions and also to face up to the fact of mortality; both men have thought they were about to die, and were about to face the judgement of God. (See also Themes and significant ideas > Judgement on earth and in heaven.)
Give me your hand and say you will be mine – This proposal of marriage by the Duke to Isabella comes as a surprise to the audience – and to Isabella, who does not respond.
Thy slanders I forgive, and therewithal / Remit thy other forfeits … Slandering a prince deserves it – Lucio's penalty (marrying the prostitute he wronged) makes satisfying justice, especially as he has got away with his sins while Pompey and Mistress Overdone were imprisoned on his evidence. However, the Duke's remark that he deserves to be punished for ‘slandering a prince' reminds the audience that the Duke shares some characteristics with James I, who was particularly sensitive to ‘back-wounding calumny' (Act III sc ii). (See also Religious/philosophical context > Divine right of kings.)
I have confess'd her – Again, we hear of the Duke, who is not in fact a friar, acting as a priest. (See Act II sc iii, Act III sc i, Act IV sc i.) The Duke's actions in this regard pose ethical problems (see also Characterisation > The Duke).
Dear Isabel, I have a motion much imports your good – Again the Duke indicates that he wants to marry Isabella. Again Shakespeare gives her no lines of reply. This poses a problem for directors, who have to decide what attitude she will show by her body-language at the end of the play. (See also Structure > The ambiguous ending.)
Investigating Act V scene i
How satisfactory is this scene as a ‘denouement' (which means the ‘unknotting' of the plot at the end of a play)?
Make a note of any areas which you feel Shakespeare has left unresolved.
Look at the role of Lucio in this scene
How do his words and actions create humour?
What is the effect of that humour in the midst of such serious issues?
Write a paragraph summing up the main attitudes to justice and mercy which have emerged from this final Act.
The Duke dominates this Act in his dual role as ruler and friar What is your opinion of him and of his actions by the end of the play?
Make a list of points for and against him.
English Standard Version
King James Version
1Judge not, that you be not judged.2For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you.3Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye?4Or how can you say to your brother, Let me take the speck out of your eye, when there is the log in your own eye?5You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye.6Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you.7Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.8For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened.9Or which one of you, if his son asks him for bread, will give him a stone?10Or if he asks for a fish, will give him a serpent?11If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!12So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.13Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many.14For the gate is narrow and the way is hard that leads to life, and those who find it are few.15Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves.16You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles?17So, every healthy tree bears good fruit, but the diseased tree bears bad fruit.18A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit.19Every tree that does not bear good fruit is cut down and thrown into the fire.20Thus you will recognize them by their fruits.21Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.22On that day many will say to me, Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?23And then will I declare to them, I never knew you; depart from me, you workers of lawlessness.24Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock.25And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock.26And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand.27And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.28And when Jesus finished these sayings, the crowds were astonished at his teaching,29for he was teaching them as one who had authority, and not as their scribes.
1Judge not, that ye be not judged.2For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.3And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?4Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?5Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.6Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.7Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:8For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.9Or what man is there of you, whom if his son ask bread, will he give him a stone?10Or if he ask a fish, will he give him a serpent?11If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?12Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.13Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:14Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.15Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.16Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?17Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.18A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.19Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.20Wherefore by their fruits ye shall know them.21Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.22Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?23And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.24Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:25And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.26And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:27And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.28And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:29For he taught them as one having authority, and not as the scribes.
English Standard Version
King James Version
1Judge not, that you be not judged.2For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you.3Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye?4Or how can you say to your brother, Let me take the speck out of your eye, when there is the log in your own eye?5You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye.6Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you.7Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.8For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened.9Or which one of you, if his son asks him for bread, will give him a stone?10Or if he asks for a fish, will give him a serpent?11If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!12So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.13Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many.14For the gate is narrow and the way is hard that leads to life, and those who find it are few.15Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves.16You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles?17So, every healthy tree bears good fruit, but the diseased tree bears bad fruit.18A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit.19Every tree that does not bear good fruit is cut down and thrown into the fire.20Thus you will recognize them by their fruits.21Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.22On that day many will say to me, Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?23And then will I declare to them, I never knew you; depart from me, you workers of lawlessness.24Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock.25And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock.26And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand.27And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.28And when Jesus finished these sayings, the crowds were astonished at his teaching,29for he was teaching them as one who had authority, and not as their scribes.
1Judge not, that ye be not judged.2For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.3And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?4Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?5Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.6Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.7Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:8For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.9Or what man is there of you, whom if his son ask bread, will he give him a stone?10Or if he ask a fish, will he give him a serpent?11If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?12Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.13Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:14Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.15Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.16Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?17Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.18A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.19Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.20Wherefore by their fruits ye shall know them.21Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.22Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?23And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.24Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:25And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.26And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:27And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.28And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:29For he taught them as one having authority, and not as the scribes.
English Standard Version
King James Version
1Now these are the rules that you shall set before them.2When you buy a Hebrew slave, he shall serve six years, and in the seventh he shall go out free, for nothing.3If he comes in single, he shall go out single; if he comes in married, then his wife shall go out with him.4If his master gives him a wife and she bears him sons or daughters, the wife and her children shall be her master's, and he shall go out alone.5But if the slave plainly says, I love my master, my wife, and my children; I will not go out free,6then his master shall bring him to God, and he shall bring him to the door or the doorpost. And his master shall bore his ear through with an awl, and he shall be his slave forever.7When a man sells his daughter as a slave, she shall not go out as the male slaves do.8If she does not please her master, who has designated her for himself, then he shall let her be redeemed. He shall have no right to sell her to a foreign people, since he has broken faith with her.9If he designates her for his son, he shall deal with her as with a daughter.10If he takes another wife to himself, he shall not diminish her food, her clothing, or her marital rights.11And if he does not do these three things for her, she shall go out for nothing, without payment of money.12Whoever strikes a man so that he dies shall be put to death.13But if he did not lie in wait for him, but God let him fall into his hand, then I will appoint for you a place to which he may flee.14But if a man willfully attacks another to kill him by cunning, you shall take him from my altar, that he may die.15Whoever strikes his father or his mother shall be put to death.16Whoever steals a man and sells him, and anyone found in possession of him, shall be put to death.17Whoever curses his father or his mother shall be put to death.18When men quarrel and one strikes the other with a stone or with his fist and the man does not die but takes to his bed,19then if the man rises again and walks outdoors with his staff, he who struck him shall be clear; only he shall pay for the loss of his time, and shall have him thoroughly healed.20When a man strikes his slave, male or female, with a rod and the slave dies under his hand, he shall be avenged.21But if the slave survives a day or two, he is not to be avenged, for the slave is his money.22When men strive together and hit a pregnant woman, so that her children come out, but there is no harm, the one who hit her shall surely be fined, as the woman's husband shall impose on him, and he shall pay as the judges determine.23But if there is harm, then you shall pay life for life,24eye for eye, tooth for tooth, hand for hand, foot for foot,25burn for burn, wound for wound, stripe for stripe.26When a man strikes the eye of his slave, male or female, and destroys it, he shall let the slave go free because of his eye.27If he knocks out the tooth of his slave, male or female, he shall let the slave go free because of his tooth.28When an ox gores a man or a woman to death, the ox shall be stoned, and its flesh shall not be eaten, but the owner of the ox shall not be liable.29But if the ox has been accustomed to gore in the past, and its owner has been warned but has not kept it in, and it kills a man or a woman, the ox shall be stoned, and its owner also shall be put to death.30If a ransom is imposed on him, then he shall give for the redemption of his life whatever is imposed on him.31If it gores a man's son or daughter, he shall be dealt with according to this same rule.32If the ox gores a slave, male or female, the owner shall give to their master thirty shekels of silver, and the ox shall be stoned.33When a man opens a pit, or when a man digs a pit and does not cover it, and an ox or a donkey falls into it,34the owner of the pit shall make restoration. He shall give money to its owner, and the dead beast shall be his.35When one man's ox butts another's, so that it dies, then they shall sell the live ox and share its price, and the dead beast also they shall share.36Or if it is known that the ox has been accustomed to gore in the past, and its owner has not kept it in, he shall repay ox for ox, and the dead beast shall be his.
1Now these are the judgments which thou shalt set before them.2If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing.3If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him.4If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master's, and he shall go out by himself.5And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free:6Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an awl; and he shall serve him for ever.7And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do.8If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her.9And if he have betrothed her unto his son, he shall deal with her after the manner of daughters.10If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish.11And if he do not these three unto her, then shall she go out free without money.12He that smiteth a man, so that he die, shall be surely put to death.13And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee.14But if a man come presumptuously upon his neighbor, to slay him with guile; thou shalt take him from mine altar, that he may die.15And he that smiteth his father, or his mother, shall be surely put to death.16And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.17And he that curseth his father, or his mother, shall surely be put to death.18And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed:19If he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed.20And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished.21Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money.22If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine.23And if any mischief follow, then thou shalt give life for life,24Eye for eye, tooth for tooth, hand for hand, foot for foot,25Burning for burning, wound for wound, stripe for stripe.26And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye's sake.27And if he smite out his manservant's tooth, or his maidservant's tooth; he shall let him go free for his tooth's sake.28If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit.29But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death.30If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him.31Whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him.32If the ox shall push a manservant or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned.33And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein;34The owner of the pit shall make it good, and give money unto the owner of them; and the dead beast shall be his.35And if one man's ox hurt another's, that he die; then they shall sell the live ox, and divide the money of it; and the dead ox also they shall divide.36Or if it be known that the ox hath used to push in time past, and his owner hath not kept him in; he shall surely pay ox for ox; and the dead shall be his own.
English Standard Version
King James Version
1Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him.2And he opened his mouth and taught them, saying:3Blessed are the poor in spirit, for theirs is the kingdom of heaven.4Blessed are those who mourn, for they shall be comforted.5Blessed are the meek, for they shall inherit the earth.6Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.7Blessed are the merciful, for they shall receive mercy.8Blessed are the pure in heart, for they shall see God.9Blessed are the peacemakers, for they shall be called sons of God.10Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.11Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account.12Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.13You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people's feet.14You are the light of the world. A city set on a hill cannot be hidden.15Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house.16In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.17Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.18For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.19Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven.20For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.21You have heard that it was said to those of old, You shall not murder; and whoever murders will be liable to judgment.22But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, You fool! will be liable to the hell of fire.23So if you are offering your gift at the altar and there remember that your brother has something against you,24leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift.25Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison.26Truly, I say to you, you will never get out until you have paid the last penny.27You have heard that it was said, You shall not commit adultery.28But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.29If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell.30And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.31It was also said, Whoever divorces his wife, let him give her a certificate of divorce.32But I say to you that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.33Again you have heard that it was said to those of old, You shall not swear falsely, but shall perform to the Lord what you have sworn.34But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God,35or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King.36And do not take an oath by your head, for you cannot make one hair white or black.37Let what you say be simply Yes or No; anything more than this comes from evil.38You have heard that it was said, An eye for an eye and a tooth for a tooth.39But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also.40And if anyone would sue you and take your tunic, let him have your cloak as well.41And if anyone forces you to go one mile, go with him two miles.42Give to the one who begs from you, and do not refuse the one who would borrow from you.43You have heard that it was said, You shall love your neighbor and hate your enemy.44But I say to you, Love your enemies and pray for those who persecute you,45so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.46For if you love those who love you, what reward do you have? Do not even the tax collectors do the same?47And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same?48You therefore must be perfect, as your heavenly Father is perfect.
1And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:2And he opened his mouth, and taught them, saying,3Blessed are the poor in spirit: for theirs is the kingdom of heaven.4Blessed are they that mourn: for they shall be comforted.5Blessed are the meek: for they shall inherit the earth.6Blessed are they which do hunger and thirst after righteousness: for they shall be filled.7Blessed are the merciful: for they shall obtain mercy.8Blessed are the pure in heart: for they shall see God.9Blessed are the peacemakers: for they shall be called the children of God.10Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.11Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.12Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.13Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.14Ye are the light of the world. A city that is set on an hill cannot be hid.15Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.16Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.17Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.18For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.19Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.20For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.21Ye have heard that it was said of them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:22But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.23Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;24Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.25Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.26Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.27Ye have heard that it was said by them of old time, Thou shalt not commit adultery:28But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.29And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.30And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.31It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:32But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.33Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:34But I say unto you, Swear not at all; neither by heaven; for it is God's throne:35Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.36Neither shalt thou swear by thy head, because thou canst not make one hair white or black.37But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.38Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:39But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.40And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.41And whosoever shall compel thee to go a mile, go with him twain.42Give to him that asketh thee, and from him that would borrow of thee turn not thou away.43Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.44But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;45That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.46For if ye love them which love you, what reward have ye? do not even the publicans the same?47And if ye salute your brethren only, what do ye more than others? do not even the publicans so?48Be ye therefore perfect, even as your Father which is in heaven is perfect.
1. The quality of being just. 2. Fairness. 3. The administration of the law.
Also known as Satan or Lucifer, the Bible depicts him as the chief of the fallen angels and demons, the arch enemy of God who mounts a significant, but ultimately futile, challenge to God's authority.
The act of having sex with someone who is not a spouse.
A religious house where nuns ' women who have devoted themselves to the worship of God, and have taken vows of poverty, chastity and obedience ' live and pray (also called a Convent).
Disobedience to the known will of God. According to Christian theology human beings have displayed a pre-disposition to sin since the Fall of Humankind.
A man belonging to a Christian religious group who, instead of living within an enclosed religious house, travelled round teaching the Christian faith, and sustaining himself by begging for charity.
1. Wisdom.
2. A decision about guilt, and / or the passing of sentence by the person presiding over a court of justice.
3. In the Bible, God's verdict on human behaviour especially on the Day of Judgement at the end of time.
1. Genesis indicates that death was not part of the orginal plan for human beings but is one of the consequences of the Fall.
2. The death of Jesus is presented as opening up the possibility of reconciliation with God.
The showing of pity and compassion; in particular, the grace and forgiveness offered by God to sinful humans if they repent of their wrong-doings.
Relating to irony, in which a comment may mean the opposite of what is actually said.
1. The quality of being just. 2. Fairness. 3. The administration of the law.
The showing of pity and compassion; in particular, the grace and forgiveness offered by God to sinful humans if they repent of their wrong-doings.
The image of God on his throne in heaven surrounded by his angels and ministers to whom he makes announcements and where he may be petitioned.
In Christian belief, the redemption of humanity was achieved by Jesus who in his death on the cross made a complete sacrifice sufficient to pay for the sins of the world.
Name originally given to disciples of Jesus by outsiders and gradually adopted by the Early Church.
1. The action of forgiving; pardon of a fault, remission of a debt.
2. Being freed from the burden of guilt, after committing a sin or crime, through being pardoned by the one hurt or offended.
Disobedience to the known will of God. According to Christian theology human beings have displayed a pre-disposition to sin since the Fall of Humankind.
In the Bible, salvation is seen as God's commitment to save or rescue his people from sin (and other dangers) and to establish his kingdom.
The spirit which gives life to a human being; the part which lives on after death; a person's inner being (personality, intellect, emotions and will) which distinguishes them from animals.
1. Genesis indicates that death was not part of the orginal plan for human beings but is one of the consequences of the Fall.
2. The death of Jesus is presented as opening up the possibility of reconciliation with God.
Title (eventually used as name) given to Jesus, refering to an anointed person set apart for a special task such as a king.
Title used of Jesus in the New Testament and in Christian statements of belief.
1. Instrument of execution used in the Roman Empire.
2. The means by which Jesus Christ was put to death and therefore the primary symbol of the Christian faith, representing the way in which he is believed to have won forgiveness for humankind.
Also known as Satan or Lucifer, the Bible depicts him as the chief of the fallen angels and demons, the arch enemy of God who mounts a significant, but ultimately futile, challenge to God's authority.
The Bible describes God as the unique supreme being, creator and ruler of the universe.
In many religions, the place where God dwells, and to which believers aspire after their death. Sometimes known as Paradise.
The final judgement on humankind when all will have to give account of their lives to Christ as Judge.
1. Words containing many syllables (usually more than three). 2. Characterised by words of many syllables.
Literally, using words of one syllable; using few, short, words as if reluctant to speak.
A woman who has chosen to enter a religious order for women, and taken the appropriate vows.
a hypocrite is someone who pretends to be something they are not
a hypocrite is someone who pretends to be something they are not
A 'testament' is a covenant (binding agreement), a term used in the Bible of God's relationship with his people. The New Testament is the second part of the Christian Bible. Its name comes from the new covenant or relationship with God.
Relating to, or contained in, the Bible. The Christian Bible consists of the Old Testament scriptures inherited from Judaism, together with the New Testament.
Relating to irony, in which a comment may mean the opposite of what is actually said.
Relating to, or contained in, the Bible. The Christian Bible consists of the Old Testament scriptures inherited from Judaism, together with the New Testament.
A more pleasant way of expressing something distasteful or unpleasant, usually about death or sex.
a hypocrite is someone who pretends to be something they are not
Member of male religious community.
Figure of speech in which a person or object or happening is described in terms of some other person, object or action, either by saying X is Y (metaphor); or X is like Y (simile). In each case, X is the original, Y is the image.
Undeserved favour. The Bible uses this term to describe God's gifts to human beings.
The Bible describes God as the unique supreme being, creator and ruler of the universe.
Concise, neat and witty, in the style of an epigram.
A 'testament' is a covenant or binding agreement and is a term used in the Bible of God's relationship with his people). The sacred writings of Judaism (the Hebrew Bible). These also form the first part of the Christian Bible.
A 'testament' is a covenant (binding agreement), a term used in the Bible of God's relationship with his people. The New Testament is the second part of the Christian Bible. Its name comes from the new covenant or relationship with God.
The fact that all created beings will inevitably die.
a slanderous attack; a false accusation attacking one?s reputation
A person whose role is to carry out religious functions.
The idea that a person pays back a wrong done to them with a similar wrong.
The Duke says that Angelo shall now be in charge of the case.
Cucullus non facit monachum – A hood (that is the ‘cowl' worn by a monk) does not make a monk: ironic, since Lucio little realises that the ‘friar' is actually the Duke. His comment is also part of the ‘false appearances' theme of the play, and another example of the clothing imagery. (See also Clothing and Appearance and reality under Imagery and symbolism > Disguise and seeming.)
