Psalm 35:4 is nearly identical, also praying for shame on those who seek the psalmist's life — a direct parallel within the same psalm.

Psalm 35:15 describes the enemies rejoicing at the psalmist's adversity, which is the situation prompting the prayer in verse 26.

Psalm 71:13 similarly prays for accusers to be put to shame and covered with disgrace, reinforcing the theme of divine vindication.

Psalm 132:18 uses the clothing metaphor: 'His enemies I will clothe with shame,' matching the request for shame as a garment.

Psalm 109:28 similarly prays for enemies to be ashamed while the servant rejoices, a direct parallel to this imprecatory plea.

Psalm 109:29 uses identical imagery of being clothed with shame and confusion, reinforcing the same curse against adversaries.

Psalm 40:15 targets those who say 'Aha, Aha!' — the same gloating enemies, asking for them to be appalled at their shame.

Psalm 38:16 describes the same fear of enemies magnifying themselves when the psalmist stumbles, the very situation prompting this prayer.

Psalm 40:14 repeats the same imprecation: 'Let them be put to shame... who delight in my hurt,' closely matching the wording here.

Psalm 83:17 continues the imprecatory theme, praying for enemies to be confounded and put to shame perpetually, closely mirroring the request for shame and dishonor.

Psalm 70:2 echoes the same plea for enemies to be ashamed and confounded, using nearly identical wording against those who seek the psalmist's harm.

Psalm 31:17 also prays for the wicked to be ashamed while the psalmist is spared — a direct parallel to this verse.

Psalm 6:10 echoes the exact plea 'let all mine enemies be ashamed', reinforcing the same imprecatory theme.

Psalm 109:19 uses the same garment metaphor for a curse, echoing the idea of being clothed with shame as a covering, though applied to a specific enemy.

Psalm 119:78 also prays for the proud to be ashamed, aligning with the imprecatory request against those who oppose the psalmist, though focused on the proud.

Psalm 129:5 applies the same 'put to shame' prayer to Zion's enemies, shifting from individual to national context.

Psalm 132:9 prays for priests to be clothed with righteousness, contrasting with the plea for enemies to be clothed with shame in Psalm 35:26.

Psalm 55:12 uses the same phrase 'magnify himself against me' but in the context of a friend's betrayal, broadening the theme of opposition.

Psalm 53:5 says God puts enemies to shame, echoing the request for shame here.

Psalm 25:3 contrasts the righteous not being ashamed with the wicked being ashamed, paralleling the fate of enemies here.

Psalm 5:10 is another imprecatory prayer asking God to destroy enemies, similar in tone to the plea for shame here.

Isaiah 41:11 echoes the same promise: enemies who incensed against God's servant will be ashamed and confounded, reinforcing the certainty of their downfall.

Job 19:5 has Job accusing his friends of magnifying themselves against him, directly paralleling the enemies' attitude here.

Job 8:22 promises that those who hate the righteous will be clothed with shame, echoing the same outcome for enemies.

Job 31:29 states the opposite attitude — refusing to rejoice at an enemy's downfall, while here enemies rejoice at the psalmist's hurt.

Jeremiah 17:18 echoes the same plea for persecutors to be confounded and dismayed, mirroring the imprecatory language and desire for double destruction.

Jeremiah 20:11 promises that persecutors will be greatly ashamed with everlasting confusion, reinforcing the theme of divine retribution and shame upon enemies.

Micah 7:10 declares that shame will cover the enemy, directly paralleling the imagery of being clothed with shame and dishonor in Psalm 35:26.

In Matthew 27:41, religious leaders mock Jesus on the cross—fulfilling the pattern of enemies rejoicing at the righteous sufferer's calamity.

Isaiah 65:13-15 contrasts the fate of God's servants (joy) with the wicked (shame), mirroring the reversal prayed for here.

Jeremiah 48:26 applies the same 'magnified himself against' to Moab's pride against God, showing a broader principle of pride leading to shame.

1 Peter 5:5 contrasts being clothed with humility against the proud who are resisted by God, opposite to the proud enemies here who are clothed with shame.

Ezekiel 7:18 describes shame covering faces and sackcloth, using similar clothing imagery for shame, though in a judgment context on Israel rather than enemies.

Ezekiel 26:16 uses the clothing metaphor for trembling and astonishment, akin to being clothed with shame, but in a scene of Tyre's fall and princes' dismay.