And if any of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity.

If any man eat of the flesh of the victim of peace offerings on the third day, the oblation shall be of no effect, neither shall it profit the offerer: yea rather whatsoever soul shall defile itself with such meat, shall be guilty of transgression.

And if any of the flesh of the sacrifice of his peace-offering be eaten at all on the third day, it shall not be accepted, it shall not be reckoned to him that hath presented it; it shall be an unclean thing, and the soul that eateth of it shall bear his iniquity.

and if any of the flesh of the sacrifice of his peace-offerings be really eaten on the third day, it is not pleasing; for him who is bringing it near it is not reckoned; it is an abominable thing, and the person who is eating of it his iniquity doth bear.

And if any of the flesh of the peace-offering is taken as food on the third day, it will not be pleasing to God and will not be put to the account of him who gives it; it will be unclean and a cause of sin to him who takes it as food.

And if any of the flesh of the sacrifice of his peace-offerings be at all eaten on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it; it shall be an abhorred thing, and the soul that eateth of it shall bear his iniquity.

If anyone will have eaten from the flesh of the victim of peace offerings on the third day, the oblation will be nullified; neither will it benefit the one who offered it. But instead, whatever soul will contaminate itself with such foods will be guilty of a betrayal.

Si autem comedendo comedatur aliqnid de carne sacrificii prosperitatum ejus die tertia, non placebit offerens illud, neque imputabitur illi, abominatio erit: et anima comedens ex eo iniquitatem suam portabit.

It was proper that the sacrificial meat should not be polluted by any approach to putrefaction. But the exclusion of a mean-spirited economy may further have furnished the ground for the distinction between the thank-offerings and the others. The most liberal distribution of the meat of the offering, particularly among the poor who were invited to partake, would plainly be becoming when the sacrifice was intended especially to express gratitude for mercies received.

And if [any] of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall (i) bear his iniquity.
(i) The sin for which he offered shall remain.

And if any of the flesh of his peace offerings be eaten at all on the third day,.... Any part of it, even the least:
it shall not be accepted; as a sacrifice well pleasing to God; he will take no delight in it, or express any satisfaction therein; but, on the contrary, reject it with abhorrence:
neither shall it be imputed to him that offereth it; the Targum of Jonathan adds, for merit or righteousness; it shall not be accounted a righteous action, or the offerer receive any benefit by it:
it shall be an abomination; to God, the flesh being kept so long, through a sordid and niggardly disposition:
and the soul that eateth of it shall bear his iniquity; it shall not be forgiven him; he shall bear the punishment of it.

if any of the flesh of the sacrifice . . . be eaten at all on the third day, it shall not be accepted, neither . . . imputed--The sacrifice will not be acceptable to God nor profitable to him that offers it.

Neither shall it be imputed - For an acceptable service to God.