Psalm 35:26 repeats the same imprecation — enemies who rejoice at the psalmist's trouble should be shamed.

Psalm 35:8 continues the same imprecatory prayer — asking for the enemy's own trap to catch him.

Psalm 40:14 is nearly identical — enemies seeking the psalmist's life should be shamed and turned back.

Psalm 70:2 repeats the same prayer — enemies seeking the psalmist's life should be shamed and turned back.

Psalm 53:5 describes God putting enemies to shame — a direct parallel to the prayer here.

Psalm 63:9 also speaks of those who seek the psalmist's life — they will go to the depths.

Psalm 71:13 uses nearly identical language — asking for adversaries to be ashamed and dishonored.

Psalm 83:17 prays for enemies to be ashamed and humiliated — the same theme.

Psalm 71:24 also speaks of enemies who seek the psalmist's hurt being ashamed and humiliated, reinforcing the theme of divine vindication.

Psalm 31:17 similarly prays for the wicked to be put to shame — a common imprecatory theme.

Psalm 31:18 targets lying lips speaking against the righteous — a specific form of the enemy's evil mentioned in Psalm 35:4.

Psalm 38:12 describes those who seek the psalmist's life and devise treachery, sharing the same motif of hostile pursuit.

Psalm 129:5 prays that all who hate Zion be put to shame and turned back, a similar imprecatory theme against collective enemies.

Psalm 143:3 describes the enemy persecuting the psalmist — the situation behind the prayer.

Psalm 17:9 describes enemies surrounding the psalmist — the same situation that prompts the prayer for shame.

1 Kings 19:10 has Elijah lamenting 'they seek my life, to take it away,' using the same phrase as the psalmist's plea against his enemies.

Jeremiah 17:18 contains a nearly identical prayer — asking for persecutors to be shamed and destroyed.

Jeremiah 18:23 also prays for God to deal with enemies who scheme — parallel to the prayer for shame.

1 Samuel 23:23 recounts Saul actively searching for David to kill him, a historical instance of enemies seeking the psalmist's life.

Isaiah 37:29 describes God turning back the arrogant Assyrian king, illustrating divine intervention against enemies as the psalmist requests.

Jeremiah 46:5 depicts terrified enemies turning back in battle, echoing the psalmist's desire for his foes to be turned back in shame.

John 18:6 shows enemies of Jesus literally falling backward — echoing the prayer for enemies to be turned back.