Isaiah 37:14 And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD.

Matt 18:16 But if he will not hear [thee, then] take with thee one or two more, that in the mouth of two or three witnesses every word may be established.

Matt 18:17 And if he shall neglect to hear them, tell [it] unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.

Matt 18:18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.

Matt 18:19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.

Matt 18:20 For where two or three are gathered together in my name, there am I in the midst of them.

The satisfaction offered to divine justice for the sins of mankind by the death of Jesus Christ; by virtue of which all true penitents believing in Christ are reconciled to God, are freed from the penalty of their sins, and entitled to eternal life. The atonement by Jesus Christ is the great distinguishing peculiarity of the gospel, and is presented in a great variety of terms and illustrations in both the Old Testament and the New. See REDEMPTION, SACRIFICES.

The English word atonement originally denoted the reconciliation of parties previously at variance. It is used in the Old Testament to translate a Hebrew word which means a covering; implying that by a Divine propitiation the sinner is covered from the just anger of God. This is actually effected by the death of Christ; while the ceremonial offerings of the Jewish church only secured from impending temporal judgments, and typified the blood of Jesus Christ which "cleanseth us from all sin."

Hebrew H3722 כָּפַר kaphar (kaw-far') v. 1. to cover (specifically with bitumen) 2. (figuratively) to expiate or condone, to placate or cancel [a primitive root] KJV: appease, make (an atonement, cleanse, disannul, forgive, be merciful, pacify, pardon, purge (away), put off, (make) reconcile(-liation).

Greek G2643 καταλλαγή katallage (kat-al-lag-ay') n. 1. an exchange 2. (figuratively) an adjustment, reconciliation 3. (specially) restoration to the divine favor [from G2644] KJV: atonement, reconciliation(-ing)  Root(s): G2644 Roots G2644 καταλλάσσω katallasso (kat-al-las'-so) v. 1. to change mutually 2. (figuratively) to reconcile [from G2596 and G236] KJV: reconcile  G2596 κατά kata (kat-ah') prep. 1. (prepositionally) down (in place or time) {in varied relations (according to the case (genitive, dative or accusative) with which it is joined); In composition it retains many of these applications, and frequently denotes opposition, distribution, or intensity} [a primary particle] KJV: about, according as (to), after, against, (when they were) X alone, among, and, X apart, (even, like) as (concerning, pertaining to touching), X aside, at, before, beyond, by, to the charge of, (charita-)bly, concerning, + covered, (dai-)ly, down, every, (+ far more) exceeding, X more excellent, for, from ... to, godly, in(-asmuch, divers, every, -to, respect of), ... by, after the manner of, + by any means, beyond (out of) measure, X mightily, more, X natural, of (up-)on (X part), out (of every), over against, (+ your) X own, + particularly, so, through(-oughout, -oughout every), thus, (un-)to(-gether, -ward), X uttermost, where(-by), with.  G236 ἀλλάσσω allasso (al-las'-so) v. 1. to change, transform, make different [from G243] KJV: change  G243 ἄλλος allos (al'-los) adj. 1. "else," i.e. different {in many applications} [a primary word] KJV: more, one (another), (an-, some an-)other(-s, -wise)

The offering which appeases the wrath of one against whom an offence has been committed. Christ is "the propitiation for our sins," Ro 3:25, inasmuch as his sacrifice alone removes the obstacles which prevented the mercy of God from saving sinners, and appeases the just wrath of the law, 1Jo 2:2; 4:10. The same Greek word is used in the Septuagint to denote an "atonement," Nu 5:8; a "sin-offering," Eze 44:27; and the covering of the Ark of the Covenant, Le 16:14, Heb 9:5. See MERCY SEAT.

The Greek word hilasterion is the Greek rendering of the Hebrew kapporeth which refers to the Mercy Seat of the Ark. Hilasterion can be translated as either "propitiation" or "expiation" which then imply different functions of the Mercy Seat. The English dictionary definition of "propitiation" literally means to make favorable and specifically includes the idea of dealing with God’s wrath against sinners. Expiation literally means to make pious and implies either the removal or cleansing of sin.

The idea of propitiation includes that of expiation as its means, but the word "expiation" has no reference to quenching God’s righteous anger. The difference is that linguistically the object of expiation is sin, not God (that is, sin is removed, not God). Linguistically, one propitiates a person (makes them favorable), and one expiates a problem (removes it). Christ's death was therefore both an expiation and a propitiation. By expiating (removing the problem of) sin God was made propitious (favorable) to us.

Hilasterion Rom 3:25 Whom God has set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; G2435 ἱλαστήριον hilasterion (hil-as-tay'-ree-on) n. 1. an expiatory (place or thing) 2. (concretely) an atoning victim 3. (specially) the lid of the Ark (in the Temple) [neuter of a derivative of G2433] KJV: mercyseat, propitiation  Root(s): G2433  Roots G2433 ἱλάσκομαι hilaskomai (hil-as'-kom-ai) v. 1. to conciliate 2. (transitively) to atone for (sin) 3. (intransitively) be propitious [middle voice from perhaps the alternate form of G138] KJV: be merciful, make reconciliation for  Root(s): G138  G138 αἱρέομαι haireomai (hai-reh'-om-ai) (Some of the forms are borrowed from a cognate hellomai hel'-lom-ai; which is otherwise obsolete) v. 1. to take for oneself, i.e. to prefer KJV: choose

Hilasmos  1John 2:2 And he is the propitiation for our sins: and not for our's only, but also for the sins of the whole world. 1John 4:10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. G2434 ἱλασμός hilasmos (hil-as-mos') n. 1. atonement 2. (concretely) an expiator [(not given)] KJV: propitiation

1Ch 28:11, the cover of the Ark of the Covenant, which see. The Hebrew word means a cover, but contains an allusion to the covering or forgiving of sins, Ps 32:1. In the New Testament it is designated by a Greek word meaning "the propitiatory," or "expiatory," Heb 9:4, 5. It was approached only by the high priest, and not without the blood of atonement, to show that the divine mercy can be granted only through the blood of Christ, Ro 3:25.

The lid of "Mercy Seat" of the ark was where the blood of the sin offering was sprinkled. God said, "There will I meet with you, and I will commune with you from above the mercy seat...." (Exodus 25:22)

Greek   G5048 τελειόω teleioo (tel-ei-oh'-o) v. 1. to complete 2. (literally) to accomplish 3. (figuratively) to make perfect (in character) [from G5046] KJV: consecrate, finish, fulfil, make) perfect  First Mention in New Testament Heb 7:28 For the law makes men high priests which have infirmity; but the word of the oath, which was since the law, makes the Son, who is consecrated for ever more.   (Notice it is Jesus in first mention in New testament.) Our Consecration is in Christ, By Christ and for Christ

Hebrew 1) qadash, 2) Male & Yad 1)  H6942 קָדַשׁ qadash (kaw-dash') v. 1. to be (causatively, make, pronounce or observe as) clean (ceremonially or morally) [a primitive root] KJV: appoint, bid, consecrate, dedicate, defile, hallow, (be, keep) holy(-er, place), keep, prepare, proclaim, purify, sanctify(-ied one, self), X wholly.  First time used is same as "Sanctify".  Exodus 28 sets contextual definition. Exod 28:1 And take you to you Aaron your brother, and his sons with him, from among the children of Israel, that he may minister to me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons. Exod 28:2 And you shall make holy garments for Aaron your brother for glory and for beauty. Exod 28:3 And you shall speak to all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments to consecrate, (sanctify) him, that he may minister to me in the priest's office. 2)  H4390 מָלֵא מָלָא male' (maw-lay') (or malae (Esth. 7) v. 1. to fill or (intransitively) be full of, in a wide application (literally and figuratively) [a primitive root] KJV: accomplish, confirm, + consecrate, be at an end, be expired, be fenced, fill, fulfil, (be, become, X draw, give in, go) full(-ly, -ly set, tale), (over-)flow, fulness, furnish, gather (selves, together), presume, replenish, satisfy, set, space, take a (hand-)full, + have wholly.  H3027 יָד yad (yawd) n-f. 1. a hand (the open one (indicating power, means, direction, etc.), in distinction from H3709, the closed one) 2. used (as noun, adverb, etc.) in a great variety of applications, both literally and figuratively, both proximate and remote (as follows) [a primitive word] KJV: (+ be) able, X about, + armholes, at, axletree, because of, beside, border, X bounty, + broad, (broken-)handed, X by, charge, coast, + consecrate, + creditor, custody, debt, dominion, X enough, + fellowship, force, X from, hand(-staves, -y work), X he, himself, X in, labour, + large, ledge, (left-)handed, means, X mine, ministry, near, X of, X order, ordinance, X our, parts, pain, power, X presumptuously, service, side, sore, state, stay, draw with strength, stroke, + swear, terror, X thee, X by them, X themselves, X thine own, X thou, through, X throwing, + thumb, times, X to, X under, X us, X wait on, (way-)side, where, + wide, X with (him, me, you), work, + yield, X yourselves.  The second time the word "Consecration" appears is actually the first use of the word Consecration from the Hebrew "Male" and "Yad". Exod 28:41 And you shall put them on Aaron your brother, and his sons with him; and shall anoint them, and consecrate, them, and sanctify them, that they may minister to me in the priest's office. From two words, Male and Yad  Fill the open hand with power. Power to serve as called to by God, with His authority. Emphasis on the purpose of Sanctification and Consecration is seen here: Exod 28:36 And you shall make a plate of pure gold, and grave on it, like the engravings of a signet, HOLINESS TO THE LORD.

Consecration.

This principally refers to the consecration of Aaron and his sons to the priestly office, which is given in detail in Ex. 29, and Lev. 8. They were washed, clothed, and anointed with oil. One bullock was offered for a sin offering, and one ram for a burnt offering; another ram was offered, and this ram is called 'the ram of consecration:' its blood was put upon the right ear, the thumb of the right hand, and the great toe of the right foot. Aaron and his sons were sprinkled with blood and anointed with oil. Parts of the ram were placed in the hands of Aaron and his sons, these were waved before the Lord, and then burnt on the altar upon the burnt offering. The breast of the ram was also waved before the Lord and was for Moses. Aaron and his sons ate of the flesh and other consecrations at the door of the Tabernacle.

The words mostly used for 'to consecrate' are mala yad, which signify 'to fill the hand' (as often rendered in the margin), doubtless alluding to their taking portions of the ram into their hands and waving them before Jehovah. Their hands being filled with offerings was suited to their character as priests to God. All was typical of believers being cleansed by water, sprinkled with blood, and anointed with oil: entirely consecrated to God, and constituted a priestly company for worship in the holiest.

1Pet 1:18 Forasmuch as ye know that ye were not redeemed with corruptible things, [as] silver and gold, from your vain conversation [received] by tradition from your fathers; 1Pet 1:19 But with the precious blood of Christ, as of a lamb without blemish and without spot: 1Pet 1:20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Eph 1:3 Blessed [be] the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly [places] in Christ: Eph 1:4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: Eph 1:5 Having predestinated us unto the adoption of children [sons] by Jesus Christ to himself, according to the good pleasure of his will,

To make holy, or to set apart for God, Ge 2:3 Ex 19:23. In the Old Testament, sanctification frequently denotes the ceremonial or ritual consecration of any person or thing to God: thus the Hebrews as a people were holy unto the Lord, through the covenant with its rites and atoning sacrifices, Ex 31:13; and the Jewish tabernacle, altar, priest, etc., were solemnly set apart for the divine service, Le 8:10-12. In the similar sense, men, "sanctified themselves" who made special preparation for the presence and worship of God, Ex 19:10, 11 Nu 11:18; a day was sanctified when set apart for fasting and prayer, Joe 1:14; and the Sabbath was sanctified when regarded and treated as holy unto the Lord, De 5:12. All such sanctifications were testimonials to the holiness of God, and signified men’s need of moral sanctification, or the devotion of purified and obedient souls to his love and service.

In a doctrinal sense, sanctification is the making truly and perfectly holy what was before defiled and sinful. It is a progressive work of divine grace upon the soul justified by the love of Christ. The believer is gradually cleansed from the corruption of his nature, and is at length presented "unspotted before the throne of God with exceeding joy." The Holy Spirit performs this work in connection with the providence and word of God, John 14:26; 17:17; 2Th 2:13 1Pe 1:2 and the highest motives urge every Christian not to resist him, and seek to be holy even as God is holy. The ultimate sanctification of every believer in Christ is a covenant mercy purchased on the cross. He, who saves us from the penalty of sin, also saves us from its power; and in promising to bring a believer into heaven, engages also to prepare for heaven.