Exodus 12:49 states one law for homeborn and stranger, grounding Solomon's prayer for foreigners in equal access to God.

Ephesians 2:13 says those 'far off' are 'brought near' — directly echoing the distant foreigner of Solomon's prayer now included in Christ.

Acts 10:1-4 shows Cornelius, a God-fearing Gentile whose prayers are heard — fulfilling the promise that foreigners who seek God are accepted.

Acts 8:27-39's Ethiopian eunuch, a foreigner from a distant land, comes to worship and is accepted, directly fulfilling the prayer.

John 12:20's Greek worshippers at the feast exemplify foreigners coming to pray toward the temple, as in the prayer.

John 10:16's 'other sheep' refers to Gentiles who will be brought into the flock, echoing the inclusion of foreigners.

Matthew 8:11 directly states that many Gentiles from east and west will enter the kingdom, fulfilling the prayer's vision.

Matthew 2:1's wise men are foreigners from the East coming to worship Christ, echoing the prayer's call for distant nations.

Zechariah 14:17 warns that nations who do not come to worship will face drought, reinforcing the universal call to worship in this verse.

Zechariah 14:16 explicitly says all nations will go up to Jerusalem to worship, fulfilling the hope of Solomon's prayer for foreigners.

Zechariah 8:22 depicts many nations coming to Jerusalem to pray, echoing Solomon's prayer for foreigners to be heard at the temple.

Isaiah 60:3 prophesies nations coming to Israel's light — the eschatological fulfillment of foreigners streaming to worship God.

Isaiah 56:3-7 expands the promise, explicitly welcoming foreigners who keep the Sabbath into God's house and prayer.

2 Kings 5:15 shows Naaman declaring Israel's God as the only true God — a foreigner fully converted after experiencing God's power.

1 Kings 10:1 shows the Queen of Sheba, a foreigner from a distant land, coming because of God's fame through Solomon.

1 Kings 8:41-43 is the parallel account of Solomon's prayer, worded identically, reinforcing the inclusion of foreigners.

Ruth 1:16 shows a foreigner leaving her homeland to embrace Israel's God, prefiguring the stranger Solomon prays will come.

Joshua 9:9 has the Gibeonites saying they came 'from a far country because of the name of the Lord' — nearly verbatim to Solomon's prayer.

Joshua 2:9 records Rahab's confession that she knows God's power — a foreigner coming to faith because of His reputation.

Exodus 18:8-12 shows Jethro, a foreign priest, hearing God's deeds and worshiping — a prototype of the foreigner drawn by God's mighty hand.

In Zechariah 8:20, this prophecy of many peoples coming to seek the Lord in Jerusalem echoes Solomon's prayer that foreigners would pray toward the temple.

Matthew 8:10's centurion, a Gentile, shows remarkable faith, aligning with the prayer's hope for foreign believers.

Matthew 12:42 mentions the queen of Sheba who came from afar to hear Solomon, illustrating the same idea of foreigners drawn to God's reputation.

Ephesians 2:12 describes Gentiles as 'aliens' and 'strangers' — the very condition Solomon's prayer addressed, highlighting their former exclusion.

Exodus 12:48 allows the stranger to join Passover after circumcision, exemplifying the inclusion of foreigners in worship Solomon prays for.

Ruth 2:12 promises reward for trusting under God's wings, reflecting the blessing Solomon asks for foreigners who seek God.

Ruth 2:11 tells how Ruth left her country and family, mirroring the 'far country' stranger Solomon prays for.