Isaiah 56:5 directly continues verse 3, promising eunuchs a name better than sons and daughters — the answer to the eunuch's despair.

Isaiah 56:6 directly expands the promise to foreigners who bind themselves to the LORD — same context and theme.

Isaiah 39:7 foretells forced eunuchism in exile, contrasting with the voluntary eunuch who joins the Lord in Isaiah 56:3.

Matthew 8:11 foretells many from east and west feasting in the kingdom, directly fulfilling Isaiah's vision of inclusive salvation.

Matthew 15:26 shows Jesus initially excluding a foreigner (Canaanite woman), contrasting with Isaiah's promise that foreigners who join the Lord will not be separated.

Matthew 19:12 extends Isaiah's inclusion of eunuchs to voluntary celibacy for the kingdom, fulfilling the promise that eunuchs are not excluded.

Acts 8:26-40 shows the Ethiopian eunuch, a foreigner and eunuch, being baptized — a direct fulfillment of Isaiah's promise that such would be welcomed into God's people.

Acts 8:27 introduces an Ethiopian eunuch—exactly the foreigner and eunuch Isaiah promised would not be excluded—showing fulfillment.

Acts 10:34 declares God shows no partiality—a direct theological echo of Isaiah's reassurance that foreigners are not excluded.

Romans 2:10 extends glory to both Jew and Gentile who do good, directly affirming that no foreigner is excluded from God's people.

Romans 2:11 states God shows no favoritism, the theological basis for welcoming foreigners and eunuchs in Isaiah 56:3.

Romans 15:9-12 chains OT quotes about Gentiles rejoicing with God's people, fulfilling the inclusion of foreigners in Isaiah 56:3.

Romans 15:16 describes Paul's ministry presenting Gentiles as an acceptable offering, realizing the promise of foreign inclusion.

Deuteronomy 23:1 excludes eunuchs from the assembly — directly contradicting the fear here, but Isaiah promises inclusion for faithful eunuchs.

Numbers 18:7 warns that anyone else who approaches the altar will die — stark contrast to the assurance here that foreigners are welcome.

Numbers 18:4 restricts outsiders from the sanctuary — contrasting with the inclusive promise here that foreigners who join are not separated.

Ephesians 2:12 describes Gentiles as formerly excluded from Israel—the very condition Isaiah 56:3 promises will end.

Acts 10:35 declares God accepts those who fear him from any nation — this fulfills the inclusivity promised in Isaiah.

Numbers 9:14 already allows foreigners to keep Passover under the same statute, showing a precedent for inclusion that Isaiah 56:3 echoes and expands.

Leviticus 25:45 permits buying foreigners as property, while Isaiah 56:3 promises they will not be excluded from God's people — a clear contrast in treatment.

Deuteronomy 23:3 excludes Ammonites and Moabites from the assembly, directly contrasting Isaiah 56:3's assurance that foreigners who cling to the Lord are not excluded.

Ruth 2:10 shows Ruth, a Moabite foreigner, finding favor — she exemplifies the inclusion of foreigners that Isaiah 56:3 promises, despite Deut 23:3.

In 2 Chronicles 6:32, Solomon's prayer anticipates foreigners coming to pray at the temple — this echoes the inclusion promise to foreigners in Isaiah.

Jeremiah 38:7-13 features Ebed-melech, a foreign eunuch who rescues Jeremiah — a positive example of a foreigner/eunuch serving God's prophet.

Ephesians 2:22 says Gentile believers are built into God's dwelling, echoing the temple inclusion of foreigners in Isaiah 56:5-7.

In Acts 18:7, Paul stays with Titius Justus, a Gentile God-worshiper, exemplifying the inclusion of foreigners promised here.

Jeremiah 39:16 delivers a promise of survival to Ebed-melech the Cushite eunuch — fulfilling God's care for faithful foreigners as in Isaiah 56:3.

Matthew 15:27 shows the Canaanite woman's humble faith leading to inclusion — a foreigner receiving mercy, aligning with Isaiah's promise.

Acts 10:1 introduces Cornelius, a Gentile centurion—another foreigner who becomes part of God's people, echoing Isaiah's inclusive promise.

Acts 10:2 describes Cornelius as devout and God-fearing, proving that Gentiles can be accepted by God, affirming Isaiah's word.

Jeremiah 39:17 continues the promise to Ebed-melech the eunuch — his deliverance mirrors the inclusive promise of Isaiah 56:3.

Matthew 8:10 presents a centurion—a foreigner—whose faith surpasses Israel's, illustrating that God accepts outsiders as Isaiah promised.

Acts 13:48 shows Gentiles rejoicing and believing, a real‑world fulfillment of Isaiah's promise that foreigners would be welcomed.

Jeremiah 50:5 depicts people binding themselves to the Lord in covenant, similar to foreigners 'bound to the LORD' in Isaiah 56:3.

Esther 9:27 notes converts joining the Jews — this parallels the inclusion of foreigners who bind themselves to the LORD.

Luke 7:6-8 describes a Roman centurion (foreigner) whose faith Jesus praises — illustrating the inclusion of Gentiles promised in Isaiah 56:3.

Daniel 1:3-4 describes Israelite youths being made eunuchs in Babylon — a forced status, contrasting with the willing eunuchs blessed in Isaiah 56:3.

1 Corinthians 6:17 uses the same 'joined to the Lord' language, describing spiritual union with Christ — echoing the foreigner's attachment to God.

Zephaniah 2:11 says distant nations will bow to the Lord, anticipating the worldwide worship implied by foreign inclusion in Isaiah 56:3.

Zechariah 8:20-23 expands on the same promise: many peoples will seek the Lord, showing foreigners are welcomed into God's people.

Acts 17:4 records God‑fearing Greeks believing, another instance of Gentiles being included, consistent with Isaiah's inclusive vision.