2 Chronicles 29:24

KJV

And the priests killed them, and they made reconciliation with their blood upon the altar, to make an atonement for all Israel: for the king commanded [that] the burnt offering and the sin offering [should be made] for all Israel.

KJV (with Strong's)

And the priests {H3548} killed {H7819} them, and they made reconciliation {H2398} with their blood {H1818} upon the altar {H4196}, to make an atonement {H3722} for all Israel {H3478}: for the king {H4428} commanded {H559} that the burnt offering {H5930} and the sin offering {H2403} should be made for all Israel {H3478}.

Complete Jewish Bible

the cohanim slaughtered them and made a sin offering with their blood on the altar to make atonement for all Isra'el; for the king had ordered that the burnt offering and the sin offering should be for all Isra'el.

Berean Standard Bible

And the priests slaughtered the goats and put their blood on the altar for a sin offering, to make atonement for all Israel, because the king had ordered the burnt offering and the sin offering for all Israel.

American Standard Version

and the priests killed them, and they made a sin-offering with their blood upon the altar, to make atonement for all Israel; for the king commanded that the burnt-offering and the sin-offering should be made for all Israel.

Commentary

### SUMMARY
Second Chronicles 29:24 records a crucial moment in King Hezekiah's comprehensive spiritual reforms, detailing the priestly execution of burnt offerings and sin offerings. These sacrifices, performed with the application of blood upon the altar, were specifically commanded by the king to achieve reconciliation and make atonement for the entire nation of Israel, signifying a profound act of national repentance and purification before the Lord.

### CONTEXT
* **Literary Context:** This verse is situated within the broader narrative of King Hezekiah's immediate and decisive actions upon ascending the throne of Judah, as chronicled in [2 Chronicles 29](/2_chronicles/29 "2 Chronicles 29 - Hezekiah's Reforms"). Unlike his father, King Ahaz, who had led Judah into deep apostasy by shutting and defiling the Temple, Hezekiah began his reign with a fervent commitment to restoring the pure worship of Yahweh. The chapter meticulously details the reopening and cleansing of the Temple, the consecration of the Levites and priests, and the subsequent command for sacrifices. Verse 24 specifically follows Hezekiah's instruction to offer burnt offerings and sin offerings for the kingdom, the sanctuary, and Judah ([2 Chronicles 29:20-21](/2_chronicles/29-20 "2 Chronicles 29:20-21 - Hezekiah's Command for Atonement")), leading into the detailed execution of these rituals by the priests and Levites. The immediate context emphasizes the national scope and the meticulous adherence to Mosaic law in these acts of purification.
* **Historical & Cultural Context:** Hezekiah's reign (c. 715–686 BC) followed a period of significant spiritual decline and political turmoil under his father, Ahaz. Ahaz had introduced foreign idolatry, closed the Temple, and even sacrificed his own son, leading Judah into deep spiritual defilement. The nation was also under the oppressive shadow of the Assyrian Empire, which often influenced religious practices. In this context, Hezekiah's reforms were radical and counter-cultural, representing a bold return to the covenant with Yahweh. The sacrificial system, as prescribed in the Torah (e.g., [Leviticus 1-7](/leviticus/1 "Leviticus 1-7 - Laws of Offerings")), was central to Israelite worship, providing the divinely ordained means for addressing sin and maintaining a relationship with a holy God. The concept of corporate sin and corporate atonement was deeply embedded in Israelite thought, meaning the sins of individuals or leaders could affect the entire nation, and likewise, national acts of repentance and atonement were necessary for communal well-being.
* **Key Themes:** Several major themes converge in [2 Chronicles 29:24](/2_chronicles/29-24 "2 Chronicles 29:24 - Atonement for All Israel"). Foremost is the theme of **Atonement and Reconciliation**, rooted in the Hebrew concept of _kaphar_ (כָּפַר), which signifies "to cover," "to purge," or "to make propitiation." The shedding and application of blood were the divinely appointed means by which sin could be covered, and the breach between a holy God and sinful humanity could be mended, as seen throughout the Mosaic Law (e.g., [Leviticus 17:11](/leviticus/17-11 "Leviticus 17:11 - Life in the Blood")). This verse also highlights **Divine Mandate and Obedience**, as Hezekiah's command was not arbitrary but an act of faithful adherence to God's covenant laws concerning sacrifices, demonstrating his commitment to leading the nation back to proper worship. The phrase "for all Israel" underscores the theme of **Corporate Responsibility and National Unity**, emphasizing that the sacrifices were for the entire community, transcending tribal divisions and highlighting the collective need for purification and God's desire for a unified people. Finally, the entire event signifies the **Restoration of True Worship**, marking a pivotal moment in Hezekiah's spiritual revival, where the prescribed rituals were meticulously followed to re-establish a right relationship with God after years of apostasy and neglect.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Reconciliation (Hebrew, _kaphar'_):** This verb (כָּפַר, _kaphar_) is central to the concept of atonement in the Old Testament. It fundamentally means "to cover," "to purge," or "to make propitiation." In the context of sacrifice, it denotes the act of covering or expiating sin, thereby restoring a broken relationship or cleansing defilement. The priests "made reconciliation with their blood" by performing the ritual that removed the barrier of sin, allowing God's presence to dwell among His people without consuming them due to their impurity.
* **Atonement (Hebrew, _kaphar'_):** While the same root word as "reconciliation," "atonement" here emphasizes the *effect* or *outcome* of the reconciliation process. It is the state of being "at one" with God, achieved through the prescribed ritual. The purpose of the blood application was to effect this atonement, a covering for the sins of the people that satisfied God's righteous demands and allowed for His continued favor and presence.
* **Blood (Hebrew, _dam'_):** The significance of blood (דָּם, _dam_) in the sacrificial system cannot be overstated. As [Leviticus 17:11](/leviticus/17-11 "Leviticus 17:11 - Life is in the Blood") states, "For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls." Blood represented life itself, and its shedding symbolized the giving of a life to cover sin, indicating the seriousness of sin and the cost required for its remission. Its application on the altar purified the sacred space and the people, mediating between God's holiness and human sinfulness.

#### Verse Breakdown
* **"And the priests killed them":** This phrase refers to the sacrificial animals (burnt offerings and sin offerings mentioned in the latter part of the verse, and in [2 Chronicles 29:21](/2_chronicles/29-21 "2 Chronicles 29:21 - Hezekiah's Command")). It highlights the active role of the priests, who were the divinely appointed intermediaries responsible for executing the sacrificial rituals according to Mosaic law. Their action of killing the animals was the initial step in the process of offering a life for atonement.
* **"and they made reconciliation with their blood upon the altar":** Following the killing of the animals, the priests collected the blood and applied it to the altar. This act was the core of the reconciliation process. The altar, as the focal point of sacrifice, became the place where the life-blood of the innocent substitute was offered to God, symbolically covering the sins of the people and restoring their relationship with Him. This ritual was not merely symbolic but was the divinely ordained means for expiation and propitiation.
* **"to make an atonement for all Israel":** The ultimate purpose of these sacrifices was to achieve atonement for the entire nation. This underscores the corporate nature of sin and the need for a corporate cleansing. After years of national apostasy and defilement under Ahaz, a comprehensive act of atonement was required to purify the land, the sanctuary, and the people, restoring them to a right standing before God. The phrase "all Israel" emphasizes the national scope of Hezekiah's spiritual revival, encompassing all twelve tribes in principle, even if only Judah was present.
* **"for the king commanded [that] the burnt offering and the sin offering [should be made] for all Israel":** This final clause provides the divine impetus and authority behind the entire process. King Hezekiah, acting as a righteous leader, initiated and commanded these specific sacrifices. His command was not arbitrary but rooted in obedience to God's law regarding the types of offerings necessary for comprehensive purification (e.g., [Leviticus 1](/leviticus/1 "Leviticus 1 - Burnt Offering") for burnt offerings and [Leviticus 4](/leviticus/4 "Leviticus 4 - Sin Offering") for sin offerings). His leadership was crucial in guiding the nation back to God's prescribed path of worship and reconciliation.

#### Literary Devices
The passage employs several literary devices to enhance its meaning and impact. **Symbolism** is paramount, with the **blood** representing the life offered in substitution for sin, and the **altar** serving as the sacred point of encounter between God and humanity, where reconciliation is effected. The **sacrifices** themselves are symbolic of God's provision for dealing with sin and the seriousness of sin requiring such a costly remedy. There is also an implicit **Contrast** between the previous reign of Ahaz, characterized by defilement and neglect, and Hezekiah's reign, marked by zealous purification and restoration. The **repetition** of the phrase "for all Israel" or the concept of national scope throughout [2 Chronicles 29](/2_chronicles/29 "2 Chronicles 29 - Hezekiah's Reforms") emphasizes the corporate nature of sin and atonement, highlighting God's desire for a unified and holy people.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The Old Testament sacrificial system, vividly depicted in 2 Chronicles 29:24, serves as a profound theological precursor to the ultimate work of redemption. These animal sacrifices, though divinely mandated and effective for their time, were inherently temporary and had to be repeated, pointing to their inadequacy in permanently resolving the problem of sin. They underscored the holiness of God, the gravity of human sin, and the absolute necessity of a blood offering for atonement. The concept of substitutionary atonement—an innocent life given in place of the guilty—is clearly established here, laying the groundwork for a deeper understanding of God's redemptive plan. This passage reminds us that reconciliation with God is not achieved through human effort or merit, but through a divinely provided means of expiation.

* [Leviticus 17:11](/leviticus/17-11 "Leviticus 17:11 - Life is in the Blood")
* [Hebrews 9:22](/hebrews/9-22 "Hebrews 9:22 - Without Shedding of Blood")
* [Romans 3:25](/romans/3-25 "Romans 3:25 - Christ Our Propitiation")

### REFLECTION AND APPLICATION
The detailed account of atonement in 2 Chronicles 29:24 offers timeless principles for believers today. It powerfully illustrates God's unwavering commitment to providing a way for reconciliation, even when His people have strayed far from Him. Just as Hezekiah recognized the profound defilement of the Temple and the nation, we are called to acknowledge the pervasive nature of sin—both individual and corporate—and its alienating effect on our relationship with a holy God. This passage compels us to consider the seriousness of sin and the costly nature of its remedy, which in the Old Covenant required the shedding of innocent blood. It also highlights the critical role of righteous leadership in guiding a community towards spiritual health and obedience. For the contemporary believer, this translates into a call for personal and communal repentance, a deep appreciation for the definitive work of Christ, and a commitment to living in the purity and reconciliation His sacrifice has secured.

#### Questions for Reflection
* **How does Hezekiah's zeal for restoring true worship challenge our own commitment to spiritual purity and corporate worship today?**
* **In what ways do we, as individuals and as a community, need to acknowledge sin and seek reconciliation with God?**
* **How does understanding the Old Testament sacrificial system deepen our appreciation for the complete and final work of Christ on the cross?**
* **What is the role of leadership in fostering spiritual health and integrity within our communities, and how can we support such leadership?**

### FAQ
**What is the significance of "all Israel" in this verse, considering the divided kingdom?**

Answer: The phrase "for all Israel" is highly significant, especially given that the northern kingdom of Israel had long been separated from Judah and had largely fallen into idolatry, eventually being carried into Assyrian captivity. Hezekiah's command for sacrifices "for all Israel" reflects a theological and eschatological hope for the reunification and spiritual restoration of the entire covenant people of God. It demonstrates his vision that the atonement and cleansing were not just for Judah, but for the whole nation, acknowledging their shared heritage and covenant relationship with Yahweh, despite their political and spiritual divisions (see [1 Kings 12](/1_kings/12 "1 Kings 12 - Division of the Kingdom") for the division). This national scope underscores God's enduring covenant faithfulness to all His people, regardless of their current spiritual state.

**How do the burnt offering and sin offering differ, and why were both necessary here?**

Answer: The burnt offering (Hebrew: עֹלָה, _olah_) and the sin offering (Hebrew: חַטָּאת, _chattat_) served distinct but complementary purposes in the Israelite sacrificial system. The burnt offering (detailed in [Leviticus 1](/leviticus/1 "Leviticus 1 - Burnt Offering")) was primarily an offering of complete devotion and surrender to God, signifying general atonement for unintentional sins or general uncleanness, and expressing worship and dedication. The entire animal, except the hide, was consumed on the altar. The sin offering (detailed in [Leviticus 4](/leviticus/4 "Leviticus 4 - Sin Offering")) was specifically for purification from specific sins or ritual impurities that rendered a person or the community unclean and separated from God's presence. It focused on cleansing and purging defilement. Both were necessary in 2 Chronicles 29:24 because the nation of Israel, under Ahaz, had experienced widespread and profound defilement, requiring both a general act of reconciliation and devotion (burnt offering) and specific purification from the cumulative effect of their many sins and the defilement of the sanctuary (sin offering). Together, they provided a comprehensive cleansing and restoration for the entire nation.

### CHRIST-CENTERED FULFILLMENT
The vivid scene of priestly reconciliation through blood on the altar in [2 Chronicles 29:24](/2_chronicles/29-24 "2 Chronicles 29:24 - Atonement for All Israel") serves as a profound Old Testament shadow pointing directly to the ultimate and perfect sacrifice of Jesus Christ. While the blood of bulls and goats could temporarily cover sin and provide ceremonial cleansing, it could never truly take away sin or perfect the conscience ([Hebrews 10:4](/hebrews/10-4 "Hebrews 10:4 - Blood of Bulls and Goats")). These repeated sacrifices foreshadowed the "once for all" sacrifice of the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), Jesus Christ, whose own precious blood was shed on the cross. He is both the perfect High Priest who offers the sacrifice and the spotless Lamb who is offered ([Hebrews 9:11-14](/hebrews/9-11 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). Through His death, Christ accomplished a complete and eternal atonement, not just for "all Israel" in a national sense, but for all who believe, reconciling humanity to God and purifying our consciences from dead works to serve the living God ([Hebrews 9:22-28](/hebrews/9-22 "Hebrews 9:22-28 - Without Shedding of Blood") and [Colossians 1:20](/colossians/1-20 "Colossians 1:20 - Reconciliation Through Christ's Blood")). The reconciliation achieved by the priests in Hezekiah's day finds its glorious and permanent fulfillment in the perfect work of Christ, who truly takes away the sin of the world and offers eternal redemption ([Romans 5:11](/romans/5-11 "Romans 5:11 - Reconciliation Through Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Hebrews 2:17

Wherefore in all things it behoved him to be made like unto [his] brethren, that he might be a merciful and faithful high priest in things [pertaining] to God, to make reconciliation for the sins of the people.

Ezekiel 45:17

And it shall be the prince's part [to give] burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel.

Leviticus 14:20

And the priest shall offer the burnt offering and the meat offering upon the altar: and the priest shall make an atonement for him, and he shall be clean.

Colossians 1:20

And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, [I say], whether [they be] things in earth, or things in heaven.

Colossians 1:21

And you, that were sometime alienated and enemies in [your] mind by wicked works, yet now hath he reconciled

2 Corinthians 5:18

And all things [are] of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;

2 Corinthians 5:21

For he hath made him [to be] sin for us, who knew no sin; that we might be made the righteousness of God in him.