Luke 4:40 describes Jesus laying hands on the sick and healing them — the same action he uses here to straighten this woman.

Luke 18:43 reports immediate healing and glorifying God by Bartimaeus — nearly identical in structure to this verse, reinforcing a Luke theme.

In Luke 5:25, the healed paralytic immediately rises and glorifies God, almost identical language to the woman's immediate healing and praise.

In Luke 17:14-17, ten lepers are healed and one returns to glorify God — the same pattern of healing followed by praise seen with this woman.

In Luke 6:6, another Sabbath healing is introduced, showing a pattern of Jesus healing on the Sabbath in this gospel.

In Luke 8:44, the woman with a hemorrhage is healed immediately by touching Jesus' garment, another sudden healing but without laying on hands.

In Matthew 12:13, Jesus heals a man's withered hand on the Sabbath, paralleling this immediate Sabbath healing by laying on hands.

In Mark 2:12, the paralytic immediately rises and glorifies God, mirroring the same wording of 'immediately' and 'glorified God' here.

In Acts 3:7, Peter heals a lame man whose feet are immediately made strong, echoing the immediate restoration of the crippled woman here.

Psalm 116:16 says 'You have loosed my bonds' — exactly what Jesus does for this woman bound by Satan, making her straight.

In Mark 3:4, Jesus questions the legality of healing on the Sabbath, the same controversy underlying this healing.

In Mark 8:25, Jesus lays hands again for healing, but it's a gradual two‑step process — a different pattern from the immediate healing here.

Psalm 116:17 offers a sacrifice of thanksgiving after deliverance — the woman's glorifying God here is that very thank‑offering in action.

Acts 9:17 has Ananias lay hands on Saul for both healing and the Holy Spirit — a similar gesture but with a dual purpose not present here.

In Acts 28:8, Paul heals Publius's father by laying on hands, a direct parallel to the healing method used on this woman.