Καὶ ἀρξάμενος ἀπὸ Μωϋσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ. (Luke 24:27)
And beginning from Moses and from all the prophets, he interpreted to them in all the Scriptures the things concerning himself.
Exegetical Analysis
This verse unfolds during the Emmaus road encounter, where Jesus, unrecognized by two disciples, joins them in discussion. The narrative pivots when it says: ἀρξάμενος ἀπὸ Μωϋσέως — “beginning from Moses.” The verb ἀρξάμενος is an aorist middle participle from ἄρχομαι, signaling the start of a process initiated by Jesus himself. This is not a passing reference but a deliberate act of redemptive interpretation.
The phrase καὶ ἀπὸ πάντων τῶν προφητῶν expands the scope from the Pentateuch to the Prophets — an idiom that likely encompasses the entire Hebrew canon. Luke often uses “Moses and the prophets” to refer to the Scriptures as a whole (cf. Luke 16:29, 24:44). Jesus begins with Moses, continues through all the prophets, and anchors his teaching in the written Word.
The main verb διερμήνευσεν (aorist active indicative of διερμηνεύω) means “he interpreted” or “he explained.” The preverb διά- intensifies the verb, suggesting a thorough, systematic interpretation. Jesus does not merely point to a few verses — he unfolds a cohesive hermeneutical map centered on himself. The dative pronoun αὐτοῖς (“to them”) reminds us this was a teaching moment, a revelatory gift to his confused disciples.
Finally, ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ — “in all the Scriptures [concerning] the things about himself.” This phrase is seismic. The preposition ἐν plus the dative πάσαις ταῖς γραφαῖς means “within all the Scriptures,” not merely on their surface. The phrase τὰ περὶ ἑαυτοῦ is a substantival expression: “the things concerning himself.” Christ is not merely in the Scriptures—he is their subject, center, and fulfillment.
Interpreting the Sacred Patterns
This verse offers nothing less than Jesus’s own hermeneutic. It is the risen Christ who models how to read the Scriptures — beginning with Torah, threading through the Prophets, and seeing all as pointing toward himself. The use of διερμήνευσεν emphasizes that this was not mystical insight but rational exegesis. The same Word who became flesh now becomes the interpreter of the written Word.
The order of movement — Moses → Prophets → All Scripture — suggests intentional progression. Jesus doesn’t proof-text. He walks them through the entire story, showing how it converges on his person, mission, and suffering. This reflects Luke’s broader emphasis on divine necessity in redemptive history (cf. Luke 24:26, 44).
The phrase τὰ περὶ ἑαυτοῦ is especially loaded. It implies that the identity, suffering, and exaltation of the Messiah are not Christian overlays on Jewish texts, but inherent truths waiting to be uncovered by eyes willing to see. Luke is constructing a Christocentric hermeneutic that doesn’t abandon the Hebrew Scriptures, but finally reveals their full coherence.
Where Word Meets Worship
This verse shows that Jesus is both the key and the content of Scripture. He does not begin with new revelation; he returns to the old. Worship does not begin in novelty but in rediscovery. The disciples do not need new scrolls; they need illumined reading of the same ones. And the one who teaches is the one to whom all Scripture ultimately bears witness.
For modern readers and preachers, Luke 24:27 is a mandate. We do not have the liberty to read the Bible in any direction we wish. Jesus models how to read rightly: beginning in Moses, continuing in the Prophets, finding him in all. This is not theological imposition but the divine intent of the text itself.
The Emmaus road becomes a classroom. The Resurrected One becomes Rabbi. And the words once dry on parchment are now set ablaze in the hearts of those who hear them rightly (cf. Luke 24:32). This verse is not about Jesus showing up in Scripture as a cameo — it is about Scripture being a unified witness to him.
Exegetical Feature Table
| Greek Word | Form | Lexical Meaning | Interpretive Role | Exegetical Note |
|---|---|---|---|---|
| ἀρξάμενος | Aorist Middle Participle, Nominative Masculine Singular | “having begun” | Temporal participle | Marks the intentional starting point of Jesus’s exposition |
| διερμήνευσεν | Aorist Active Indicative, 3rd Singular | “interpreted thoroughly” | Main verb | The preverb διά- suggests deep, unfolding explanation — not a brief summary |
| ἐν πάσαις ταῖς γραφαῖς | Prepositional phrase with dative plural | “in all the Scriptures” | Locative scope of explanation | Implies that the entire canon bore witness to Christ |
| τὰ περὶ ἑαυτοῦ | Neuter plural substantive phrase | “the things concerning himself” | Object of interpretation | Christ is not just in Scripture — he is its ultimate subject and goal |
When the Text Walks Beside You
The text of Scripture was walking alongside the disciples — quite literally — in the person of the risen Christ. But they did not recognize him until the Word was opened and the bread was broken (Luke 24:30–31). In this verse, Jesus reveals not only who he is, but how we are to find him — not by mystical detachment, but by scriptural immersion.
To follow Jesus is to follow him through the storyline of Scripture, and to see that every covenant, every altar, every exile, every prophet, every psalm and promise whispers his name. The risen Christ does not distance himself from the Law and the Prophets — he indwells them.
Let us not settle for shallow readings. Let us walk the Emmaus road again, this time with open eyes, open scrolls, and burning hearts. For the Word himself has taught us how to read.
