Acts 26 7

Acts 26:7 kjv

Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews.

Acts 26:7 nkjv

To this promise our twelve tribes, earnestly serving God night and day, hope to attain. For this hope's sake, King Agrippa, I am accused by the Jews.

Acts 26:7 niv

This is the promise our twelve tribes are hoping to see fulfilled as they earnestly serve God day and night. King Agrippa, it is because of this hope that these Jews are accusing me.

Acts 26:7 esv

to which our twelve tribes hope to attain, as they earnestly worship night and day. And for this hope I am accused by Jews, O king!

Acts 26:7 nlt

In fact, that is why the twelve tribes of Israel zealously worship God night and day, and they share the same hope I have. Yet, Your Majesty, they accuse me for having this hope!

Acts 26 verses

Acts 26 7 Meaning

In Acts 26:7, Paul argues before King Agrippa that the essence of his message and the very reason for his accusation is directly tied to the ancient Messianic hope shared by all twelve tribes of Israel. These tribes, who consistently serve God with intense devotion day and night, eagerly anticipate the fulfillment of this hope, which centrally involves the resurrection of the dead. Paul presents himself not as a radical departing from Judaism, but as one who faithfully upholds and proclaims the culmination of this deeply cherished ancestral expectation, paradoxically leading to his persecution by fellow Jews.

Acts 26 7 Context

Acts 26 records Paul's defense before the Roman governor Festus, King Agrippa II, and Bernice. This is part of Paul's series of trials after his arrest in Jerusalem. In this particular address, Paul artfully recounts his past as a zealous Pharisee, his dramatic conversion on the Damascus road, and his subsequent ministry, all while carefully framing his message as a fulfillment, rather than an abandonment, of Jewish traditions and prophecies. Verse 7 specifically occurs when Paul links his evangelistic work directly to the core of Israel's messianic expectation. He points out the profound irony that he is being persecuted by his own people for embracing and proclaiming the very hope – particularly the resurrection of the dead – that is central to their shared faith and earnest devotion. His audience includes Agrippa, a Jew himself, who would be familiar with the prophecies and hopes of Israel, making Paul's appeal to common ground strategically powerful.

Acts 26 7 Word analysis

• unto which (εἰς ἣν - eis hēn): Greek preposition and relative pronoun. This refers back to the "promise" mentioned in Acts 26:6 (τὴν ἐπαγγελίαν - tēn epangelian). It indicates the destination or object of their hope and pursuit. It directly connects the subject of Paul's trial to the ancient divine promise given to the fathers.
• our twelve tribes (τὸ δωδεκάφυλον ἡμῶν - to dōdekapulon hēmōn):
  • δωδεκάφυλον (dōdekapulon): Greek, meaning "twelve tribes" or "the whole nation of the twelve tribes." This term is unique in the New Testament to Acts 26:7. It signifies the complete spiritual and historical entity of Israel, emphasizing the unity of the nation's past, present, and future in the eyes of God, despite the historical dispersion and division of the northern and southern kingdoms. It refers not merely to the geographical distribution but to the people of Israel.
  • ἡμῶν (hēmōn): "our." Paul, a Jew himself, identifies with his people. This inclusive pronoun emphasizes common identity and shared heritage, positioning his argument within Jewish communal understanding.
• instantly serving God (ἐν ἐκτενείᾳ λατρεῦοντες τὸν θεόν - en ekteneia latreuontes ton theon):
  • ἐν ἐκτενείᾳ (en ekteneia): "with eagerness," "fervently," "intensely," "with outstretched hands/utmost earnestness." This emphasizes a sustained, intense, and dedicated spiritual devotion. It goes beyond mere attendance to a profound commitment.
  • λατρεῦοντες (latreuontes): Greek participle, "serving," "worshipping." This term specifically denotes religious service or worship directed to God, often implying temple service or ritualistic devotion. It underscores their religious identity and commitment to Yahweh.
  • τὸν θεόν (ton theon): "God." Refers to the God of Israel, the one true God, setting the object of their zealous worship.
• day and night (νύκτα καὶ ἡμέραν - nykta kai hēmeran): This is an idiom signifying constant, unceasing, and persistent activity. It highlights the profound depth and unwavering nature of their religious devotion, encompassing all periods of life and time.
• hope to come (ἐλπίζει καταντῆσαι - elpizei katantēsai):
  • ἐλπίζει (elpizei): "hopes," "expects confidently." In biblical usage, elpis (hope) is not mere wishful thinking but a firm, confident expectation based on God's character and promises. It’s an assurance about future realities.
  • καταντῆσαι (katantēsai): "to attain," "to arrive at," "to come to." It implies reaching a destination or achieving a goal, suggesting that the tribes anticipate the physical and spiritual realization of this divine promise.
• For which hope's sake (περὶ ἧς ἐλπίδος - peri hēs elpidos):
  • περὶ ἧς (peri hēs): "concerning which," "for the sake of which." This emphasizes that the hope itself is the central point of contention and the direct cause of his trial.
  • ἐλπίδος (elpidos): "hope." Reiterates the focal point, linking the entire argument to this foundational concept.
• King Agrippa (Βασιλεῦ Ἀγρίππα - Basileu Agrippa): Direct address to Agrippa, showing respect and making a personal appeal. Agrippa's Jewish heritage makes this appeal particularly resonant.
• I am accused by the Jews (ἐγκαλοῦμαι ὑπὸ Ἰουδαίων - enkaloumai hypo Ioudaiōn):
  • ἐγκαλοῦμαι (enkaloumai): "I am accused," "I am indicted." A legal term, pointing to the formal charges against Paul.
  • ὑπὸ Ἰουδαίων (hypo Ioudaiōn): "by the Jews." Identifies his accusers as his own people, creating a striking paradox: he is accused for proclaiming their own long-held hope.

Acts 26 7 Bonus section

• Paul's strategic use of "twelve tribes" and "our" (ἡμῶν) aims to forge a common ground with Agrippa, who was knowledgeable about Jewish customs and prophecies. By asserting that his message concerned their shared hope, Paul cleverly bypasses potential Roman accusations and centers the dispute within Jewish theological discussions, making it less of a criminal offense in Roman eyes.
• The hope being discussed here, in the broader context of Acts, strongly refers to the resurrection of the dead (Acts 23:6), which for Paul, is central to the Messianic hope (1 Cor 15). He implicitly connects the long-cherished expectation of a redeemer and a transformed age to the specific event of Jesus' resurrection.
• The continuous "serving God day and night" echoes temple rituals and persistent prayer, drawing on widely respected Jewish piety. This paints a picture of devoutness that is contrasted with the seeming absurdity of accusing one who simply believes in the fulfillment of such deeply held spiritual aspirations.

Acts 26 7 Commentary

Acts 26:7 encapsulates Paul's masterstroke in his defense before Agrippa. He deftly shifts the narrative from him being a revolutionary breaking with tradition to being a faithful exponent of the true Israelite hope. By linking his teaching directly to the fervent, constant hope of the twelve tribes – a symbol of Israel's completeness and unity – Paul portrays himself as an authentic heir to Jewish faith, rather than a deviant. The irony is poignant: Paul is persecuted by "the Jews" precisely for embracing and proclaiming the climax of the very hope they themselves steadfastly worship God to achieve. This hope, fundamentally involving the resurrection of the dead, was considered scandalous by some but foundational by Paul for understanding the Messiah. His defense isn't just legal but theological, aimed at showing the continuity between the Abrahamic promise, the hope of Israel, and the gospel of Christ's resurrection.