John 11:15 reveals Jesus's gladness for his absence so that the disciples may believe — connecting the earlier purpose of glory to their faith.

John 2:11 records the first sign revealing Jesus' glory, just as the raising of Lazarus reveals his glory—both are 'signs' that manifest divine glory.

John 8:54 clarifies that the Father glorifies the Son, not self-glorification—the same source of glory as in John 11:4.

John 9:3 has Jesus say the man's blindness is for God's glory — the same divine purpose Jesus assigns to Lazarus' sickness here.

John 13:31 echoes the same glorification pattern: the Son is glorified and God is glorified in him, now through betrayal rather than sickness.

John 13:32 continues the theme: God glorifies the Son in himself, directly parallel to the glory through Lazarus's sickness.

John 17:1 is Jesus' prayer for the Father to glorify the Son so the Son may glorify him—exactly the same reciprocal glory as in John 11:4.

John 17:5 reveals Jesus' pre-existent glory that he asks the Father to restore—expanding the meaning of 'glorified' in John 11:4 to include eternal glory.

In John 12:28, Jesus prays for the Father to glorify His name — the same theme of bringing glory through a pivotal event.

In Mark 5:39-42, Jesus says Jairus' daughter is asleep and raises her — mirroring the 'not end in death' promise and Lazarus' resurrection.

Psalm 118:17 declares 'I will not die but live' — a strong parallel to Jesus' claim that the sickness will not end in death.

In Matthew 9:24, Jesus says the girl is not dead but asleep — a direct parallel to declaring that death is not final.

Luke 8:52 records Jesus saying the girl is asleep, not dead — the same parallel as Matthew 9:24, reinforcing death as sleep.

Acts 9:42 shows many believed after Peter raised Tabitha — echoing the purpose in John 11:4 that Lazarus's sickness would glorify God and lead to belief.

Philippians 2:27 describes Epaphroditus near death but spared — parallel to Lazarus's sickness not ending in death, showing God's mercy.