וְעָשִׂ֤יתָ עֹלֹתֶ֙יךָ֙ הַבָּשָׂ֣ר וְהַדָּ֔ם עַל־מִזְבַּ֖ח יְהוָ֣ה אֱלֹהֶ֑יךָ וְדַם־זְבָחֶ֗יךָ יִשָּׁפֵךְ֙ עַל־מִזְבַּח֙ יְהוָ֣ה אֱלֹהֶ֔יךָ וְהַבָּשָׂ֖ר תֹּאכֵֽל׃
你要把你的燔祭，連肉帶血，獻在永恆者你的上帝的祭壇上；你平安祭的血要倒在永恆者你的上帝的祭壇上，至於肉，你可以吃。
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).
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.
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)