[1] The psalm forms a regular part of Jewish, Orthodox, Catholic, Anglican and Lutheran liturgies in addition to Protestant psalmody.

Commenting on Esther 5:1, Rabbi Levi is quoted saying that, as Esther passed through the hall of idols on the way to the throne room to plead with the king, she felt the Shekhinah (divine presence) leaving her, at which point she quoted Psalm 22:1 saying "My God, my God, why have you forsaken me.

however, it is argued that "Hind of Dawn" is a cultic role of the priest designated person acting as מְנַצֵּחַ (menatseach), as head of the ritual.

Where English translations have "psalm", the underlying Hebrew word is מִזְמוֹר (mizmor), a song with instrumental accompaniment.

[13] Verse 18, "They divide my clothes among them and cast lots for my garment", is quoted in Mark 15:24; Matthew 27:35; Luke 23:34; John 19:24.

[26] All four Gospels report the Roman soldiers casting lots for Jesus' clothes (Matthew 27:35; Mark 15:24; Luke 23:34; John 19:24).

The Gospel of Matthew in Codex Amiatinus and other Latin manuscripts contain a clause (not found either in the Greek nor, apparently, in Jerome's original version of the Vulgate[27]), at the end of Matthew 27:35 "ut [ad]impleretur quod dictum est per prophetam dicentem 'Miserunt sortem...'" ("so that what was said through the prophet might be fulfilled, 'They cast lots...'").

The psalm was preceded and followed by the antiphon "Diviserunt sibi vestimenta mea: et super vestem meam miserunt sortem" (They divided my clothes among them and cast lots for my garment).

[34] In the Church of England's Book of Common Prayer, this psalm is appointed to be read on the evening of the fourth day of the month,[35] as well as at Mattins on Good Friday.

The psalm's own heading states that it is to be sung to the tune "Hind of Dawn", in a style apparently known to the original audience, according to the traditional interpretation.

Verses 7 and 8 from this psalm (in the King James Version) are used in the text of Handel's English-language oratorio Messiah, HWV 56.

[37] Felix Goebel-Komala (1961-2016)[38] published a version in 1994 entitled "Psalm of Hope", using words based on John Newton's hymn Amazing Grace as a refrain.

The original psalm (v. 2-22/23) is thought to date from the pre-exilic period, that is, before the Babylonian destruction of Jerusalem in 587 BC.

The most recent portion of the composition (v. 28–32), on account of its universalist perspective, is considered to date from the Hellenistic period, likely the late 4th century BC.

[43] Because of the vagueness of the plea being made by the first part of the psalm it has become a timeless testimony applicable to many situations of persecution.

[44] The second part of the psalm is the gratitude of the petitioner in the light of his salvation (v. 22) in the context of Israel (v. 26–27) and expands in worship YHWH the perspective of the peoples of the world.