וְעָשִׂ֤יתָ עֹלֹתֶ֙יךָ֙ הַבָּשָׂ֣ר וְהַדָּ֔ם עַל־מִזְבַּ֖ח יְהוָ֣ה אֱלֹהֶ֑יךָ וְדַם־זְבָחֶ֗יךָ יִשָּׁפֵךְ֙ עַל־מִזְבַּח֙ יְהוָ֣ה אֱלֹהֶ֔יךָ וְהַבָּשָׂ֖ר תֹּאכֵֽל׃
tu offriras tes holocaustes, la chair comme le sang, sur l’autel du Seigneur, ton Dieu; pour tes autres sacrifices, le sang en sera répandu sur l’autel du Seigneur, ton Dieu, mais tu en consommeras la chair.
Rashi
ועשית עלתיך AND THOU SHALT OFFER THY BURNT OFFERINGS — i.e. if they (thy sacrifices) be burnt offerings, put the flesh as well as the blood on the altar, but if they are peace offerings, then “the blood of thy sacrifices shall be poured” first on the altar and afterwards you may eat the flesh. Furthermore did our Rabbis deduce that [the words] “thy sacrifices, however, [thou shalt bear, etc.]” are intended to teach with regard to consecrated animals that are outside the Land (abroad) as well as regards such animals that have been exchanged for other consecrated animals, and finally regarding the young of consecrated animals that [all] such must [also] be offered [in Jerusalem] (Sifrei Devarim 77:1; Bekhorot 14b).
Chizkuni
ודם זבחיך, “and the blood of your meat offerings,” this is a reference to the socalled sh’lamim, “peace offerings,” (consumed in the main by the donors)
Ibn Ezra
you may eat the meat Scripture addresses the Kohanim, in the case of a firstling, or a sin-offering, or a guilt-offering. In the case of a peace-offering, only the thigh and the breast are meant, the greater part of it being eaten by an ordinary Israelite.