In Luke 5:21, these same Pharisees react to Jesus' forgiveness by accusing him of blasphemy, directly following the scene set here.

In Luke 5:30, these same Pharisees complain about Jesus eating with sinners, continuing their opposition introduced here.

In Luke 6:19, 'power came out from him' to heal all — directly echoing the 'power of the Lord' for healing mentioned here.

Luke 8:46 records Jesus perceiving power going out from him to heal — another instance of the same healing power described here.

In Luke 15:2, these same Pharisees mutter about Jesus welcoming sinners, continuing their criticism seen here.

In Luke 11:52-54, Jesus pronounces woe on these same experts in the law for hindering others, showing their ongoing opposition.

In Luke 7:30, these same Pharisees and lawyers reject God's purpose, consistent with their opposition seen here.

In Matthew 15:1, Pharisees and teachers from Jerusalem come to question Jesus—matching the description here of Pharisees coming from Jerusalem.

Matthew 4:23 summarizes Jesus teaching and healing every disease — the same dual ministry of teaching and healing introduced here.

Mark 2:1-2 gives the parallel account of Jesus teaching with crowds gathered — the same event as this verse in a different Gospel.

In Mark 3:22, scribes from Jerusalem again appear, but now accusing Jesus of being possessed — a later escalation of the opposition first noted here.

Matthew 11:5 lists healings as evidence of Jesus' identity — a thematic catalogue of the healing power present here.

Mark 7:1 shows Pharisees and scribes from Jerusalem gathering to question Jesus about tradition — a similar pattern of religious scrutiny from Jerusalem.

Acts 4:30 prays for God to stretch out his hand to heal through Jesus' name — appealing to the same divine healing power present here.