Rashi: It teaches that if the boy's parents have pity on their son and do not bring him before the Beis-Din to be sentenced to death, he will turn to evil ways and end up being Chayav Misah anyway.

Rashi, Ramban #1 (citing Sanhedrin, 45b) ¹ and Targum Yonasan: It incorporates anyone who is sentenced to death by stoning - including someone who cursed Hashem.

Ramban #2 (citing the Chachamim in Sanhedrin, 45b): It refers exclusively to someine who cursed Hashem or who served Avodah Zarah. ²

Sanhedrin, 47a: To preclude a woman who has been stoned, who is not hanged. ¹

Oznayim la'Torah: To preclude from the Din of hanging a Ben Sorer u'Moreh, who is also killed by stoning, but who is killed because of what he will do, even though he is not currently Chayav Misah. ¹

Sanhedrin, 46b: To teach us that Beis-Din kill him before he has been hung and not afterwards - as is the the way of Nochrim. ¹

Sanhedrin, 46a: The foot of a beam ¹ is sunk into the ground with a piece of wood protruding from it - near th top - like a long peg. They then tie his hands together (above his head) and hang him - naked ² - by his arms on the piece of wood.

Kol Eliyahu: Because it is speaking where the sinner sinned be'Meizid, and afterwards did Teshuvah mi'Yir'eh, in which case the Meizid becomes a Shogeg. In such a case the Heavenly Beis Din accepts his Teshuvah to exempt from Kareis, but a human Beis Din does not have the authority to exempt him from death, Malkos or payment.