In Matthew 9:8, the crowd similarly glorifies God after a healing, reinforcing the pattern of divine power causing awe.

Matthew 9:33 records a mute man speaking with the crowd marveling — directly paralleling the amazement here at similar healings.

Matthew 21:14 records Jesus healing the blind and lame in the temple — a direct parallel to the healing of these groups here.

Matthew 4:23 summarizes Jesus healing every disease — a general statement of the ministry shown specifically here.

Matthew 11:5 lists the blind, lame, deaf healed — the same messianic signs Jesus points to here.

Matthew 12:23 shows the crowd amazed at a healing and wondering if Jesus is the Son of David — similar to this praise.

In Acts 14:8-10, Paul's healing of a lame man mirrors Jesus' miracles, drawing the same wonder and glorifying of God.

In Luke 18:43, Bartimaeus glorifies God after receiving sight, and all the people join — same pattern as here.

In Luke 7:16, raising the widow's son causes the crowd to glorify God, echoing the response to Jesus' healings here.

In Mark 2:12, the paralytic's healing leads to the same reaction: all glorify God in amazement.

Luke 7:22 lists the same signs (blind see, lame walk, deaf hear) — evidence of Jesus' messianic work, directly linking the healings here to His identity.

Isaiah 35:6 prophesies the mute speaking, lame leaping, blind seeing — the very miracles Jesus performs here.

Mark 7:37 records people's astonishment at Jesus healing a deaf and mute man — echoing the amazement here.

Acts 3:2 introduces a lame man at the temple gate — later healed by Peter, extending Jesus' healing ministry to the early church.

Luke 14:13 lists the same groups (crippled, lame, blind) as recipients of hospitality — mirroring Jesus' healing compassion.

Luke 14:21 repeats the list of poor, crippled, blind, lame in the parable of the banquet — echoing the same categories Jesus healed.

Luke 17:15-18 highlights one leper glorifying God, contrasting with the whole crowd's praise here — yet both give glory.