In John 5:9, the Bethesda healing also occurs on a Sabbath — both provoke Sabbath controversy.

In John 5:16, the Jews persecute Jesus for Sabbath healing — same reason for opposition here.

In John 7:21-23, Jesus defends Sabbath healing by comparing to circumcision — same debate context.

Matthew 12:1-14 combines two Sabbath controversies (grain-plucking and healing) showing Jesus consistently challenging legalistic Sabbath rules.

Mark 2:23-28 shows Jesus defending disciples plucking grain on Sabbath, asserting his lordship over the Sabbath as he does with the blind man.

Mark 3:1-6 recounts Jesus healing a man with a withered hand on Sabbath, provoking the Pharisees to plot his death — same tension.

Luke 6:1-11 parallels both grain-plucking and healing on Sabbath, emphasizing Jesus' authority over Sabbath law as here.

Luke 13:10-17 tells of Jesus healing a crippled woman on Sabbath, calling her 'daughter of Abraham' — another healing controversy.

Luke 14:1 sets the scene of Jesus healing a man with dropsy on the Sabbath, another instance of Sabbath healing controversy.

Matthew 12:2 records Pharisees accusing disciples of unlawful work on Sabbath, mirroring the accusations Jesus faces here.

Mark 2:28 declares 'The Son of Man is Lord even of the Sabbath', directly affirming Jesus' authority over Sabbath rules.

Luke 6:2 quotes Pharisees saying disciples do what is unlawful on Sabbath, echoing the legalistic critique Jesus receives.

Luke 13:14 records the synagogue leader's indignation at a Sabbath healing, echoing the same criticism Jesus faces here.