Thou shalt not eat it; that it may go well with thee, and with thy children after thee, when thou shalt do that which is right in the sight of the LORD.

That it may be well with thee and thy children after thee, when thou shalt do that which is pleasing in the sight of the Lord.

thou dost not eat it, in order that it may be well with thee, and with thy sons after thee, when thou dost that which is right in the eyes of Jehovah.

Do not take it for food; so that it may be well for you and for your children after you, while you do what is right in the eyes of the Lord.

so that it may be well with you, and with your sons after you, when you will do what is pleasing in the sight of the Lord.

Non vesceris illo, ut bene sit tibi, et filiis tuis post te, quum feceris quod rectum est in oculis Jehovae.

Thou shall not eat it, that it may be well with thee, and with thy children after thee,.... That they and their posterity might be spared, and continue long, and enjoy much prosperity; for those that eat blood, contrary to this command of God, it is threatened that he would set his face against them, and they should be cut off, Leviticus 7:27,
when thou shall do that which is right in the sight of the Lord; not only observe this command, but all others.

On the promise for doing what was right in the eyes of the Lord, see Deuteronomy 6:18. - In Deuteronomy 12:26, Deuteronomy 12:27, the command to offer all the holy gifts at the place chosen by the Lord is enforced once more, as in Deuteronomy 12:6, Deuteronomy 12:11, Deuteronomy 12:17, Deuteronomy 12:18; also to prepare the sacrifices at His altar. קדשׁים, the holy offerings prescribed in the law, as in Numbers 18:8; see at Leviticus 21:22. The "votive offerings" are mentioned in connection with these, because vows proceeded from a spontaneous impulse. לך יהיוּ אשׁר, "which are to thee," are binding upon thee. In v. 27, "the flesh and the blood" are in opposition to "thy burnt-offerings:" "thy burnt-offerings, namely the flesh and blood of them," thou shalt prepare at the altar of Jehovah; i.e., the flesh and blood of the burnt-offerings were to be placed upon and against the altar (see at Leviticus 1:5-9). Of the slain-offerings, i.e., the shelamim, the blood was to be poured out against the altar (Leviticus 3:2, Leviticus 3:8, Leviticus 3:13); "the flesh thou canst eat" (cf. Leviticus 7:11.). There is no ground for seeking an antithesis in ישּׁפך, as Knobel does, to the זרק in the sacrificial ritual. The indefinite expression may be explained from the retrospective allusion to Deuteronomy 12:24 and the purely suggestive character of the whole passage, the thing itself being supposed to be sufficiently known from the previous laws.