利未記 24:16 註釋：Rashi, Ibn Ezra, Rashbam & Sforno

ונקב שם AND HE THAT UTTERETH BLASPHEMOUSLY THE NAME [OF THE LORD SHALL SURELY BE PUT TO DEATH] — He is not liable to the death-penalty at the hand of the judges unless he utters the Divine Tetragrammaton blasphemously, but not if he execrateth the Lord by only mention of one of the substitutes for the Divine name (e. g., רחום, חנון, אל etc.), (cf. Sifra, Emor, Chapter 19 5; Sanhedrin 56a).

the entire assembly meaning, the leaders of Israel. Some people apply the phrase who curses his Lord to the case when someone blasphemes secretly. The truth of the matter is that “lord” is a common noun. Both angels [Judges 13:22] [comment on Genesis 3:5] and judges [Exodus 22:27] are called “lords”. How can one know which meaning the blasphemer intended? However, if he utters the Glorious Name, which is not a descriptive name, and cannot be mistaken for a common noun, then it can only denote Him and no one else [cf. comment on Exodus 3:15]. Thus the meaning of this verse is: When someone blasphemes, if he pronounces the Name, then he is put to death for blaspheming the Name . This is what happened in the case of the Egyptian’s son. Notice that, out of respect for God, the passage on blasphemy does not mention the Name. both the alien and the native shall be put to death This leads us to the upcoming passage, which discusses assault (since the two men who fought, above, almost certainly struck one another). Although these laws were given before [Exodus 21:12 ff], they are repeated here to add the phrase “for both the alien and the native” [:22]. We begin with the case of one who kills any other person deliberately (except in wartime), whether the victim be an alien or a native.

HE SHALL BE PUT TO DEATH. This is to be explained in this manner, according to its plain sense.

ונקב here is an expression denoting “cursing”, like (Numbers 23:8) “How shall I curse (אקב) [when God hath not cursed]” (Sanhedrin 56a).