5764.“你们就没有罪”表其余的人各都是自己的主人，因为他们没有分担过错。这从“没有罪”的含义清楚可知，相对于奴仆，“没有罪”的人是指系自己主人的人；因为由此可推知，他没有分担过错。在古时的外邦人中间，当有人犯了罪时，人们习惯认为他的同伴也应该受到指责，甚至因一个成员所犯的罪而惩罚整个家庭。但这样的律法来源于地狱，因为在那个地方，所有同伴联合起来图谋邪恶。事实上，那里的社群以这样的方式被建立起来：他们统一行动，作为一体反对良善，因而彼此联系在一起，尽管他们对彼此心怀致命的仇恨。他们的团结和友谊是盗贼的团结和友谊。结果，由于地狱里的同伴联合起来图谋邪恶，所以作恶时他们都会受到惩罚。但在世上实施这种惩罚完全违反神性秩序；事实上，在世上，善人与恶人生活在一起，因为一个人并不知道另一个人的内在是什么样，并且大多数时候也不关心这个。所以对世人来说，神性律法就是各人为各人的罪孽付出代价；如摩西五经所记载的：
不可因儿子处死父亲，也不可因父亲处死儿子；各人要因自己的罪被处死。（申命记24:16）
惟有犯罪的灵魂，它必死亡。儿子必不担当父亲的罪孽，父亲也不担当儿子的罪孽。义人的义果必归自己，恶人的恶报也必归自己。（以西结书18:20）
从这些经文明显可知雅各的儿子们所说这些话的含义，即：“你仆人中，无论在谁那里找着了，就叫他死，我们也作我主的奴仆”。但约瑟所打发的那个人改了这个判罚，说：“在谁那里找着了，谁就作我的奴仆，你们就没有罪”。类似的事出现在下文，在那里犹大对约瑟说：“看哪，我们是我主的奴仆，我们与那在他手中找着杯的都是。约瑟说，我断不能这样行，在谁的手中找着杯，谁就作我的奴仆；至于你们，可以平平安安地上你们父亲那里去”（44:16，17）。
Potts(1905-1910) 5764
5764. And ye shall be blameless. That this signifies that the rest shall be at their own disposal, because not sharing in the fault, is evident from the signification of "blameless" in regard to a servant, as being to be at his own disposal; because not sharing in the fault, follows. It was of old a custom among the Gentiles, when anyone sinned, to make his companions also guilty of the offense, and even to punish a whole house for the crime of one in it. But such a law is derived from hell, where all the companions conspire together for evil. The societies there are so constituted that they act together as one against good, and thus they are kept consociated, though they are in deadly hatred one against another. They are in the union and friendship of robbers. Hence because companions in hell conspire together for evil, when they do evil they are all punished. But to do so in the world is wholly contrary to the Divine order; for in the world the good are consociated with the evil, because one does not know what the interiors of another are, and for the most part does not care. Wherefore the Divine law for men is that everyone shall pay the penalty of his own iniquity; as is written in Moses:
The fathers shall not die for the sons, neither shall the sons die for the fathers; everyone shall be slain in his own sin (Deut. 24:16);
and in Ezekiel:
The soul that hath sinned, it shall die, neither shall the father bear the iniquity of the son. The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him (Ezek. 18:20). From these passages it is plain how the case is with what the sons of Jacob said, "with whomsoever of thy servants it be found, let him die, and we also will be to my lord for servants." But he who was sent by Joseph changed this judgment, and said, "he with whom it is found shall be to me a servant, and ye shall be blameless;" in like manner further on where Judah says to Joseph, "Behold we are servants to my lord, both we and he also in whose hand the cup was found." And Joseph said, "Far be it from me to do this; the man in whose hand the cup was found, he shall be to me a servant; and ye, go ye up in peace to your father" (verses 16, 17).
Elliott(1983-1999) 5764
5764. 'And you will be innocent' means that each of the rest will be his own master since they are not involved in the blame. This is clear from the meaning of' him who is innocent', when compared to a slave, as one who is his own master since, it follows, he is not involved in the blame. Among gentiles in former times it was customary, when one person sinned, to consider his companions too to be blameworthy; indeed it was customary to punish an entire household for a crime committed by an individual member. But such a law is derived from hell, for in that place all companions band together, intent on evil. Indeed the communities there have been established in such a way that they act as a united whole against what is good; thus they are held in association with one another even though each individual harbours deadly hatred against another. Their unity and friendship are those of thieves. As a consequence, since companions in hell band together intent on evil, when they do perform evil all of them are punished. But to mete out that kind of punishment in the world as well is utterly contrary to Divine order, for in the world good people live in association with evil ones since one person does not know what another is like interiorly, and for most of the time is. not concerned to know. The Divine law for people in the world therefore is that each should pay for his own iniquity, referred to in Moses as follows,
Fathers shall not die because of sons, and sons shall not die because of fathers; they shall be put to death, each for his own sin. Deut 24:16.
And in Ezekiel,
The soul that has sinned shall die. The son shall not bear the iniquity of the father, nor shall the father bear the iniquity of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself. Ezek 18:20.
From all this one may see the implication of the following: Jacob's sons said, 'With whomever of your servants it is found, let him die, and we also will be slaves to my lord'; but the one sent by Joseph amended that judgement, saying, 'He with whom it is found will be my slave, and you will be innocent'. Something similar occurs in what follows below, where Judah speaks to Joseph, in verses 16, 17, 'Behold, we are my lord's slaves, even ourselves, even he in whose hand the cup was found'. And Joseph said, 'Far be it from me to do this; the man in whose hand the cup was found, he will be my slave, and you, go up in peace to your father'.
Latin(1748-1756) 5764
5764. `Et vos eritis insontes': quod significet quod reliqui sui juris, quia non simul in culpa, constat ex significatione `insontes' relative ad servum quod sit sui juris esse, quia non simul in culpa, sequitur. Apud gentiles olim mos fuit culpae reos facere etiam socios cum unus peccaret, immo {1}etiam totam domum punire pro unius crimine ibi; sed talis lex (t)est derivata ab inferno, ibi enim socii omnes conspirant simul in malum; societates enim ibi ita institutae sunt ut simul unum agant contra bonum, ita tenentur consociati tametsi unusquisque contra alterum in internecino odio est; sunt in unione et amicitia latronum; inde quia in inferno socii conspirant simul in malum, cum malum faciunt, puniuntur omnes; sed ita quoque in mundo facere est prorsus contra ordinem Divinum, in mundo enim consociantur boni cum malis, quia unus alterius interiora non novit, et plerumque nec curat, quapropter lex Divina est pro hominibus ut quisque luat poenam suae iniquitatis; de qua apud Mosen, Non morientur patres propter filios, et filii non morientur propter patres; quisque in peccato suo occidentur, Deut. xxiv 16;et apud Ezechielem, Anima quae peccavit, illa morietur, filius non portabit iniquitatem patris, nec pater portabit iniquitatem filii; justitia justi super illo erit, et impietas impii super illo erit, xviii 20. Ex his patet quomodo se habet cum hoc quod filii Jacobi dixerint `cum quo invenitur e servis tuis et (x)moriatur, et etiam nos erimus domino meo in servos; at qui missus a Josepho, mutavit id judicium et dixit `cum quo invenitur, erit servus meus, et vos eritis insontes', similiter in sequentibus ubi Jehudah dicit ad Josephum, `Ecce nos servi domino meo, etiam nos, etiam in cujus inventus scyphus manu: et dixit Joseph, Absit mihi a faciendo hoc, vir in cujus inventus scyphus manu, ille erit mihi servus, et vos ascendite in pace ad patrem vestrum, vers. 16, 17. @1 quoque$