Psalm 119:39 also asks to remove reproach, linking the plea to the fear of God's rules being good. Same theme of deliverance from scorn.

Psalm 119:42 shows the psalmist wants an answer to taunts, directly responding to the scorn in v22 by trusting God's word.

Psalm 119:2 pronounces blessing on those who keep testimonies — the psalmist claims to do so, yet faces scorn, creating a tension between promise and experience.

Psalm 39:8 similarly pleads 'do not make me the scorn of the fool,' sharing the same word for scorn and a cry for deliverance.

Psalm 123:3 cries 'have mercy, for we have had enough of contempt' — directly echoing the plea to remove scorn in Psalm 119:22.

Psalm 123:4 continues the theme, describing 'scorn of the at ease' and 'contempt of the proud' — the very reproach the psalmist faces.

Psalm 37:6 promises God will vindicate the righteous—parallel to the psalmist's hope that God will remove scorn and reveal his righteousness.

Psalm 42:10 describes adversaries taunting with 'Where is your God?' — a specific form of the scorn and contempt the psalmist endures.

1 Peter 3:16 describes slanderers being put to shame by good behavior — same dynamic as the psalmist's scorn for keeping testimonies.

Job 16:20 explicitly states 'My friends scorn me'—direct parallel to the scorn the psalmist asks God to take away.

Job 19:3 says 'These ten times you have cast reproach upon me'—the very reproach the psalmist wants removed.

Hebrews 13:13 calls believers to bear reproach for Christ—contrasting the psalmist's plea for removal with the NT call to endure it.

1 Peter 4:14-16 says suffering for Christ brings blessing and no shame — echoes the psalmist's desire to be free from scorn for faithfulness.

1 Samuel 25:10 shows Nabal's scornful dismissal of David — a concrete example of the contempt the psalmist prays to be removed from.

2 Samuel 16:7 shows Shimei heaping scorn on David—a concrete instance of the contempt the psalmist asks to be removed.

In 1 Samuel 25:39, God removes David's reproach by judging Nabal—an example of the divine vindication the psalmist prays for.

1 Peter 2:20 commends enduring suffering for doing good—mirrors the psalmist's situation of scorn for keeping testimonies, though the response differs.

1 Peter 3:17 states the principle that suffering for doing good is better than for evil — directly applicable to the psalmist's suffering for keeping testimonies.