The language precisely contrasts the response of 'all the other Achaeans' (alloi...pantes...Akhaioi, l. 22) with that of Agamemnon, 'but not to Agamemnon son of Atreus' (all' ouk Atreidēi Agamemnon, l. 24) to the offer of a 'limitless ransom' by the old man, Chryses. That Agamemnon's response paces him in a minority of one is another sign that the offer of payment is obligatory by custom and that its refusal is dangerous and powerful when viewed in the context of other offers of apoina 'payment' and their refusal/acceptance (see notes above on Iliad 1.13, 1.13-15, and 1.20; for a parallel to Agamemnon's isolated position here, see Odyssey 3.141-143). D. Elmer (2103, pp. 30-31 and chapter 3, pp. 63-85) argues that the diction describing the collective response of all the Achaeans (alloi...pantes epeuphēmēsan Akhaioi 'all the other Achaeans shouted their approval', l. 22) is also exceptional, not the standard way of expressing communal opinion, as is the utter refusal of Agamemnon to hear and heed their response in rejecting the offer. Note also the semantic parallelism between the earlier expression 'he slighted the prestige of the one who prays/curses' (of Chryses, l. 11, previewing Agamemnon's reaction here), and the Achaeans request that he, by contrast, 'show the priest respect' (aideisthai hierēa, l. 23). Aidōs (seen here in its denominative verb aideisthai) is another key term in the vocabulary of social value, where a person's aidōs 'respect' is a function of a figure's timē 'prestige, prerogative'. That is why he is again described in his social function as priest, just as he was described as 'the one who prays/curses' in the earlier formulation. In line 23, note again the parallelism and implied equivalence between engaging in exchange (aglaa dekhthai apoina 'to accept the splendid payment') and showing respect for the priest (aideisthai hierea), because a person's value to the society is manifest in the way in which he or she participates in exchange.
Reference
Elmer, David. The Poetics of Consent: Collective Decision Making in the Iliad. Baltimore, 2013.