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Luke4:14–15

Jesus Begins His Ministry

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Luke 4:14–15 — Jesus Begins His Ministry. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

14

Jesus returned to Galilee in the power of the Spirit, and the news about Him spread throughout the surrounding region.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai ho Iēsous hypestrepsen eis tēn Galilaian en tē dynamei tou Pneumatos kai phēmē peri autou exēlthen kath’ holēs tēs perichōrou

Word by word21 · parsed
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
kai: and Luke's plain narrative hinge, joining the wilderness to the work with no seam.
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
ὑπέστρεψενhypestrepsenreturnedG5290
√ ὑποστρέφω — to turn under (behind), iVerbAorist Indicative Active3rd Person Singular
hypostrephō: to turn back, return Aorist indicative active of a compound meaning to turn back or behind, and a signature Lukan verb (35 verses, the great majority in Luke and Acts). The motion is geographical, but Gill refuses to let it be merely that: the return, he says, was owing to the powerful impulse of the Holy Spirit, not to a natural love of his country. Luke had used a near neighbour of this verb at 4:1 to bring Jesus back from the Jordan; the same road is now travelled in the opposite direction by a man the wilderness did not break.
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
ΓαλιλαίανGalilaianGalileeG1056
√ Γαλιλαία — Galilæa (iNounAccusative Feminine Singular
Galilaia: Galilee Cambridge records that this district was the starting-point and main centre of our Lord's ministry, citing Acts 10:37 and Luke 23:5. The naming is not incidental: Luke will let the whole public ministry begin away from Jerusalem and travel toward it.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῇtētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
δυνάμειdynameipowerG1411
√ δύναμις — force (literally or figuratively)NounDative Feminine Singular
dynamis: force, power Dative singular governed by en, best read as attendant circumstance: the power is the condition He returns in, not an instrument He has picked up. The same noun will name what goes out from Him to heal at Luke 6:19 and what the disciples must sit still and wait for at Luke 24:49. Ellicott hears in the phrase a new phase of the life of the Son of Man, comparing the change that came over the Apostles at Pentecost.
τοῦtouof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
ΠνεύματοςPneumatosSpiritG4151
√ πνεῦμα — a current of air, iNounGenitive Neuter Singular
pneuma: breath, wind, Spirit Genitive: the power belongs to the Spirit and is never predicated of Jesus considered apart from Him. Luke brackets the opening of the ministry with three Spirit clauses (4:1 full of the Holy Spirit, 4:14 in the power of the Spirit, 4:18 the Spirit of the Lord is upon Me), so that what follows is read as prophetic anointing discharged rather than as native brilliance. Gill notes that the Targumist on Micah 3:8 speaks the same way, of being filled with the power of the spirit of prophecy.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
kai: and Coordinating, but it joins two very different clauses: what He does, and what happens around Him.
φήμηphēmē[the] newsG5345
√ φήμη — a saying, iNounNominative Feminine Singular
phēmē: a report, a saying A rare noun, present in only two verses of the Greek canon (here and Matthew 9:26), and it is the subject of its own sentence. Luke does not say that Jesus published Himself or that anyone advertised Him. Barnes glosses it flatly as a report. The evangelist's syntax gives the report agency and leaves Jesus' own activity for verse 15.
περὶperiaboutG4012
√ περί — properly, through (all over), iPreposition
αὐτοῦautouHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
ἐξῆλθενexēlthenspreadG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
exerchomai: to go out, issue forth Aorist indicative active, the ordinary verb for a person walking out of a place, and the verb Luke uses a few lines later of a demon coming out of a man (Luke 4:35). Applied to a rumour it is quietly figurative: the saying about Him travels the district like a man.
καθ’kath’throughoutG2596
√ κατά — (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)Preposition
kata: down through With the genitive, extension over an area: not merely to the region but down across the whole of it.
ὅληςholēs. . .G3650
√ ὅλος — "whole" or "all", iAdjectiveGenitive Feminine Singular
holos: whole, entire Luke's totalising adjective, which he will use again of this same countryside at 4:37 and of the charge against Jesus at 23:5.
τῆςtēstheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
περιχώρουperichōrousurrounding regionG4066
√ περίχωρος — around the region, iAdjectiveGenitive Feminine Singular
perichōros: the country round about An adjective serving as a noun: the land lying around. Luke measures three separate waves of proclamation with this one uncommon word, John's preaching in the perichōros of the Jordan (3:3), the report of Jesus here, and the news after the synagogue exorcism (4:37). Benson, reading the geography historically, thinks the fame reaching Galilee was mostly carried from the Judean ministry, since at this time he had done only one miracle there.
15

He taught in their synagogues and was glorified by everyone.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai autos edidasken en autōn tais synagōgais doxazomenos hypo pantōn

Word by word10 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτὸςautosHeG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounNominative Masculine 3rd Person Singular
autos: he himself An unnecessary pronoun, and therefore an emphatic one. Cambridge presses the point: the word ‘He’ is emphatic, and autos in this Gospel comes to function almost as a title, the Master, on the model of the Pythagorean Autos epha. The contrast is with verse 14: a rumour circulated on its own, but the teaching is His own act.
ἐδίδασκενedidaskentaughtG1321
√ διδάσκω — to teach (in the same broad application)VerbImperfect Indicative Active3rd Person Singular
didaskō: to teach Imperfect indicative active, and the tense carries the substance: not a sermon but a practice, sustained across the district. Luke's very first summary of the public ministry makes teaching, not miracle, the characteristic act, and reports the miracles only as the thing people were talking about (4:14). Gill observes that Christ engaging here as a public teacher was the reason of his fame being spread around the country, which reverses the usual assumption that the wonders drew the crowds to the words.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
en: in With the dative plural: inside the assemblies, not outside them.
αὐτῶνautōntheirG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Plural
autōn: of them The possessive keeps a narrator's distance: their synagogues, Luke writing for a reader who does not attend one.
ταῖςtaisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Plural
συναγωγαῖςsynagōgaissynagoguesG4864
√ συναγωγή — an assemblage of personsNounDative Feminine Plural
synagōgē: an assemblage of persons The word names the gathering before it names the building. Jesus begins inside the existing institution rather than in protest against it, and Henry describes these plainly as their places of public worship, where they met to read, expound, and apply the word, to pray and praise. The next unit will show what happens when He speaks inside one of them.
δοξαζόμενοςdoxazomenosand was glorifiedG1392
√ δοξάζω — to render (or esteem) glorious (in a wide application)VerbPresent Participle Middle or PassiveNominative Masculine Singular
doxazō: to render or esteem glorious Present participle, middle or passive, and the passive is the natural sense here: the glorifying is done to Him, continuously, in step with the teaching. Luke elsewhere reserves this verb for what men give back to God, the shepherds returning glorifying and praising God (2:20) and the one healed leper who turns back glorifying God (17:15). Here men give to Jesus what those men gave to God, and Luke reports it without a word of caution. Ellicott and Pulpit both warn that this acclaim is not yet faith: it lasted only until the preaching made a demand.
ὑπὸhypobyG5259
√ ὑπό — under, iPreposition
hypo: by With the genitive, marking the agent of the passive participle.
πάντωνpantōneveryoneG3956
√ πᾶς — all, any, every, the wholeAdjectiveGenitive Masculine Plural
pas: all, every Unqualified, and ominous in Luke's hands. The same undefined all that glorifies Him in verse 15 is filled with wrath and drives Him out of town at verse 28, with nothing between but a sermon.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

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AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The road back, travelled in a power He did not carry down — Luke 4:14

Two verses carry the whole weight of a beginning. Luke writes ὑπέστρεψεν (hypestrepsen, G5290), a turning back along a road already walked: the same Jordan road, the same Galilee, the same man. What is new is the prepositional phrase, ἐν τῇ δυνάμει τοῦ Πνεύματος. Ellicott reads the phrase as marking a new phase of the life of the Son of Man, a change as striking as what came over the Apostles at Pentecost, and notes that it meets us again at Romans 15:13. Gill, characteristically, presses the negative: the return was not owing to a natural love to his country and a fond desire of being there again, but to the powerful impulse of the Holy Spirit, and he adds that a Targumist on Micah 3:8 speaks in exactly this idiom of being filled with the power of the spirit of prophecy. Benson supplies the narrative logic, that Jesus came back more abundantly strengthened after his conflict. That last is Benson's inference and worth marking as such: Luke reports the power, not the strengthening, and never says the wilderness improved anyone.

ii. A rumour with feet, and the silence about who started it — Luke 4:14

The second half of verse 14 hands the grammatical subject to a noun, φήμη (phēmē, G5345), which the Verifier finds in only two verses of the Greek canon, here and at Matthew 9:26. Barnes glosses it in three words, a report, and points to Matthew 4:24. The verb attached to it is ἐξῆλθεν, the ordinary verb for a person walking out of a place, so the saying about Him travels the περίχωρος under its own power. Luke names no promoter. Benson accounts for the speed historically, arguing that the fame carried into Galilee was mostly the fame of the Judean ministry and the Passover miracles, since at this time he had done only one miracle there, the turning of water into wine. Cambridge and the Pulpit Commentary agree on the shape of that reconstruction, both filling the gap from John 1 to 4, and JFB states the harmonising judgement outright, that a large gap here occurs. Those are all editorial repairs to Luke's silence, made from another Gospel. Luke's own sentence simply refuses to explain how the district found out.

iii. He Himself taught, and all glorified Him, for about thirteen verses — Luke 4:15

Verse 15 answers the rumour with a person. Cambridge catches what an English translation cannot: the word ‘He’ is emphatic, and autos in this Gospel comes to mean the Master, a title of honour. The rumour circulated; He Himself taught, and the imperfect ἐδίδασκεν makes it a settled practice rather than a single occasion. Poole notes the social mechanism without sentiment: he had the reputation of a prophet, which procured him that liberty of speaking in all those places. Gill turns the usual causality around, saying that Christ engaging here as a public teacher was the reason of his fame being spread around the country. And then the participle: δοξαζόμενος ὑπὸ πάντων, being glorified by all. Barnes keeps it modest, praised by all, all were pleased with his instructions, and admired his wisdom. Ellicott and the Pulpit Commentary both hear the fragility in it. Ellicott: the dawn of the day of work was bright, and then opposition, once the preaching made a demand on faith and obedience beyond what they had expected. The Pulpit Commentary says the men of Nazareth were only a few months in advance of the rest of the nation in their rejection of the Messiah. Luke leaves the two words by all unqualified, and uses the same unqualified all at verse 28 of the crowd that tries to throw Him off a cliff.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Read alone, without the harmonies, these two verses are a summary and a warning. The summary is that the Galilean ministry begins in borrowed strength: ἐν τῇ δυνάμει τοῦ Πνεύματος, a genitive that will not let the power be a property of the man considered apart from the Spirit who rests on him. Luke has just shown that Spirit leading Jesus into hunger, and he will show it four verses later reading Isaiah aloud. Between those two, this verse says only that the power came home.

The warning is in the order of the sentences. Luke gives the report its own verb and its own travelling before he gives Jesus a single word of teaching, and then he stacks the acclaim into a participle, being glorified by all, that hangs on the teaching rather than standing on its own. It is grammatically dependent, and so was it in fact. By verse 28 the same all is filled with wrath, and the distance between the glory and the cliff is one sermon about Gentiles. That is not a hidden meaning. It is the plain arrangement of the chapter, and it says that being admired by everyone is a condition Scripture describes, never a condition it commends. The one thing in verse 14 that does not evaporate by verse 30 is the Spirit He returned in. The line set beside this reading is ours and fallible, not a verse of Scripture, and it is offered to be tested against the text.

The power came first and the crowd came second, and only one of the two was still with Him at the edge of the cliff.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

φήμη: the word Scripture uses only twice, and both times of Him verbal / quotation: confirmed

The noun φήμη (phēmē, G5345) that carries the second half of Luke 4:14 occurs, on the Verifier's count, in exactly two verses of the Greek canon. The other is Matthew 9:26, where after the raising of Jairus' daughter the same word goes out into all that land. In both places the construction is the same: the report is the subject, it goes out on its own, and the region is measured whole. The two evangelists are describing different moments and there is no citation of one by the other, so what is recorded here is a shared rare word used the same way, not a quotation.

Matthew 9:26

basis: Verifier: shared Greek lexeme G5345 phēmē, present in only 2 verses in the whole canon (Luke 4:14 and Matthew 9:26), alongside G1831 exerchomai (in 212 vv) and G3650 holos (in 97 vv). Both refs are New Testament Greek, so the shared Strong's number is a genuine verbal datum. The tier records the rarity of the shared lexeme; no quotation of one Gospel by the other is claimed.

περίχωρος: Luke's measuring rod for how far a proclamation reaches structural / thematic: confirmed

Luke uses the uncommon adjective περίχωρος (perichōros, G4066) to size three successive waves of proclamation in this Gospel. At 3:3 John goes into all the perichōros of the Jordan preaching a baptism of repentance. Here at 4:14 the report of Jesus goes out through the whole of it. At 4:37 the news after the synagogue exorcism goes out into every place of the perichōros, and at 7:17 the word about the raising at Nain goes out in all Judea and the surrounding country. Mark 1:28 does the same work with the same word. The link is a repeated Lukan measuring habit, not a citation, and the word is geographic rather than theologically loaded, so we record it below its apparent weight.

Luke 3:3 · Luke 4:37 · Luke 7:17 · Mark 1:28

basis: Verifier: shared Greek lexeme G4066 perichōros (in 9 vv) at Luke 3:3, Luke 4:37, Luke 7:17 and Mark 1:28, with G1831 exerchomai (in 212 vv) also shared at Mark 1:28 and Luke 7:17. The lexeme is uncommon but geographic and formulaic rather than distinctive, and no passage quotes another, so we under-claim: the recorded basis is a shared Lukan pattern of a report filling a whole district, not a verbal quotation.

Turning back and glorifying: the two verbs Luke normally gives to worshippers structural / thematic: confirmed

The frame of this unit is built from two verbs Luke elsewhere reserves for people who have received something from God. ὑποστρέφω (hypostrephō, G5290) and δοξάζω (doxazō, G1392) stand together at 2:20, where the shepherds return glorifying and praising God, and again at 17:15, where the one healed leper turns back glorifying God with a loud voice. In our unit the verbs are split: Jesus does the returning, and the crowds do the glorifying, and their object is Him. Luke sets the pattern down without comment. Neither lexeme is rare, so this is recorded as a Lukan habit of speech, not a quotation or an argument.

Luke 2:20 · Luke 17:15

basis: Verifier: shared Greek lexemes G5290 hypostrephō (in 35 vv) and G1392 doxazō (in 53 vv) at both Luke 2:20 and Luke 17:15. Neither is rare, so no verbal tier is warranted; the recorded basis is a repeated Lukan collocation, and the observation that the two verbs are here divided between Jesus and the crowd is our own reading, not a source's.

The Spirit rests, and the man goes out: Isaiah's anointed and the prophets before him typological

Luke's clause, in the power of the Spirit, stands four verses short of his own quotation of Isaiah 61:1, the Spirit of the Lord is upon Me, because He has anointed Me. Isaiah 11:2 describes the same resting of the Spirit of the Lord on the shoot from Jesse, a Spirit of wisdom and might. Behind both stands the pattern in the histories: the Spirit of the Lord rushes on David from the day of his anointing (1 Samuel 16:13), and the sons of the prophets say of Elisha that the spirit of Elijah rests on him (2 Kings 2:15), after which each man goes out and is known. Luke is writing Greek and Isaiah, Samuel and Kings are Hebrew, so no shared Strong's number can exist between them and no verbal tier is possible. What is recorded is a figural pattern, and Luke himself confirms the Isaiah half of it by quoting Isaiah 61 in the next unit. The Samuel and Kings pairing is this thread's reading, not the evangelist's.

Isaiah 61:1 · Isaiah 11:2 · 1 Samuel 16:13 · 2 Kings 2:15

basis: Cross-Testament link (Greek Luke to Hebrew Isaiah, Samuel and Kings), so shared Strong's numbers are impossible and a verbal tier is excluded by definition. The recorded basis is the figural pattern of the Spirit resting on a chosen man who then goes out in power and whose report spreads. Widely held for the Isaiah half, since Luke quotes Isaiah 61:1 four verses later at 4:18; the Samuel and Kings members are supplied by this thread and should be weighed as such.

Galilee and the great light: a citation Matthew makes and Luke does not flagged: verify source

Isaiah 9:1-2 names the land of Zebulun and Naphtali, Galilee of the nations, and the people walking in darkness who have seen a great light. Matthew quotes it explicitly at Matthew 4:14-16 to explain why Jesus began in Galilee. Luke, at the very moment he could have done the same, quotes nothing at all: he says only that Jesus returned to Galilee, and leaves the geography unexplained. Gill nevertheless reaches for the prophecy here, writing that the return was in order to fulfil a prophecy of him, in Isaiah 9:1. That is Gill importing Matthew's citation into Luke's sentence. The connection may well be right, but its provenance is borrowed, and this page flags it rather than presenting it as Luke's own.

Isaiah 9:1 · Matthew 4:14

basis: Cross-Testament (Greek to Hebrew), so a verbal tier is impossible: no Strong's number can be shared. Flagged for provenance rather than for content. The Isaiah 9:1-2 citation of Galilee is Matthew's (Matthew 4:14-16) and Gill repeats it at this verse, but Luke makes no such citation here or anywhere in his Gospel. Verify before relying on it: the authority is Matthew and Gill, not Luke.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The anointing discharged: from the Jordan to the synagogue scroll ancient/widely-held

⚙ Luke has built one continuous line and this verse is its middle link. The Spirit descends in bodily form at the baptism (3:22), leads Jesus full of the Holy Spirit into the wilderness (4:1), brings Him back in power here (4:14), and four verses on puts Isaiah's words in His mouth: the Spirit of the Lord is upon Me, because He has anointed Me to preach good news to the poor (4:18, quoting Isaiah 61:1). The same summary is preached by Peter in Acts 10:37-38, which describes how God anointed Jesus of Nazareth with the Holy Spirit and with power, and how the word spread throughout all Judea, beginning from Galilee. Cambridge cites that very verse of Acts at this point to establish Galilee as the starting-point and main centre of our Lord's ministry. This is not a novelty of ours: the identification of the Spirit-anointed Servant of Isaiah 61 with Jesus is made by Luke, by Peter in Acts, and by Jesus Himself in the next unit.

Isaiah 61:1 · Luke 4:18 · Acts 10:37-38 · Luke 3:22

Glorified by all, before glory meant anything He would have wanted novel

⚙ The participle δοξαζόμενος (G1392) is the first time in Luke that men give glory to Jesus rather than to God, and it is worth noticing what kind of glory it is. It is admiration, and Barnes says exactly that: praised by all, all were pleased with his instructions, and admired his wisdom. The Fourth Gospel uses the same verb for something else entirely, the hour has come for the Son of Man to be glorified, said of the cross (John 12:23), and John has already located the first showing of His glory at a Galilean wedding (John 2:11). Luke's own narrative bends the same way: at the transfiguration Moses and Elijah appear in glory and speak of the departure He is to accomplish at Jerusalem (Luke 9:31). So the word that Galilee applies to Him here, in enthusiasm, is the word the Gospels finally attach to His death. That convergence is our own observation rather than a claim any of the commentators in this brief make, and it is offered as a reading to be tested, not as an established one.

John 12:23 · John 2:11 · Luke 9:31

He Himself, and not the report about Him novel

⚙ Cambridge's grammatical note carries more than grammar. The emphatic autos of verse 15, which he says comes in this Gospel to mean the Master, is set by Luke against the φήμη of verse 14: a report can cross a whole district and still leave a person unmet. The Gospels keep making this distinction, and it always resolves the same way, in a person and not in a rumour. Ellicott and the Pulpit Commentary both show what happens to the rumour's admiration once the Master speaks a word that costs something: the reaction, says the Pulpit Commentary, set in when a life of brave self-denial and quiet generosity was preached instead of conquest. The unit therefore opens the ministry on the exact fault line the whole Gospel runs along, between hearing about Him and hearing Him. The pairing of the emphatic pronoun with the rare noun for rumour is our reading; Cambridge supplies the emphasis, Luke supplies the order of the sentences.

Luke 4:14 · Luke 4:15 · Luke 4:22

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text: BSB (CC0) with the Berean interlinear and Strong's numbering. Two verses, both Greek, 21 and 10 words. The unit contains no formal Old Testament quotation and no allusion that Luke himself marks as such, so no quotation thread is offered; the Isaiah material is handled below the verbal tier and the Galilee prophecy is flagged because its citation belongs to Matthew, not to Luke.

Sources: ten public domain commentators are present in the brief. Two of them carry no usable comment on this unit: the Geneva Study Bible entries reproduce the verse text and a section heading with no gloss attached, and Poole on 4:15 is only a cross reference back to his note on 4:14, which is why his voice is quoted under verse 14 where his annotation on both verses actually stands. Henry's note is a single block covering 4:14 to 4:30 and is therefore not specific to these two verses; it is used for background only.

What is uncertain: the chronology. JFB, Cambridge and the Pulpit Commentary all reconstruct a substantial gap here, filled from John 1:29 to 4:54, and Benson uses that reconstruction to explain why the fame had already reached Galilee. Poole goes further and argues that Matthew and Mark describe a second journey into Galilee altogether. These are harmonising judgements about events Luke does not narrate, and this page keeps them labelled as such rather than folding them into the text. Luke's own sentence explains nothing about the timing and names nobody as the source of the report.

Our own contributions, marked ⚙ throughout, are the reading of the participle in verse 15 as grammatically dependent and factually fragile, the pairing of the emphatic autos against the rumour of verse 14, and the observation that the verb glorified is the verb the Gospels later attach to the cross. Each is an inference from the arrangement of the text, not a sourced fact, and each is offered to be tested.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)