Psalm 2:2

'The kings of the earth... against the LORD and against his Anointed (Christos)' — Rev's 'the Kingdom of our Lord, and of his Christ' answers and reverses Ps 2's rebellion: the kingdom now belongs to God and his Anointed. Strong on the Lord-and-his-Christ pairing. LXX tou christou autou.

'The kings of the earth set themselves... against the LORD and against his anointed' - direct source of 'the kings of the earth and their armies gathered together to make war against him who sat on the horse' (Rev 19:19). Continues the Ps 2 frame (cf. iron rod, v.15).

Peter's confession 'the Christ of God' names the Anointed One of Psalm 2, the royal son set by God against the nations' rulers. Coherent with the immediately surrounding Herod material and the Transfiguration's 'my Son'; moderate volume by title alone.

Herod and Pilate, formerly enemies, become friends 'that very day' — the kings of the earth and rulers taking counsel together against the Lord's anointed. Acts 4:26-27 names both Herod and Pilate explicitly from Psalm 2:1-2, making this Luke's own reading.

'The kings of the earth set themselves... against the LORD and his anointed' frames the rulers' collusion against the true king, matching Pilate and the chief priests arrayed against Jesus the King of the Jews. The conspiracy-of-rulers motif strengthens the messianic-king reading of the trial.

Peter's confession 'You are the Christ' (the Anointed) actualizes the royal vocabulary of Psalm 2, where the nations rage against 'the LORD and his Anointed.' Mark's Christ-title carries the Davidic-king freight of this enthronement psalm, which surfaces explicitly at Jesus' trial and baptism.

'the chief priests... took counsel together that they might take Jesus by deceit, and kill him' (vv3-4) echoes the rulers who 'take counsel together against the LORD and against his anointed'; Matthew's anointed (Christos) is the target.

'The kings of the earth set themselves... against the LORD and against his Anointed' lies behind the catalogue headed by 'the kings of the earth' now cowering before the throne and the Lamb; ironic reversal of Ps 2 supports the echo.

Paul, the witness to the risen Christ, stands before a king (Agrippa), a governor (Festus), and the assembled rulers 'with great pomp.' The scene faintly evokes the psalm's kings and rulers gathered before the LORD's anointed and his messengers — a motif Acts has already cited at 4:25-26. Figural and contested; no verbal borrowing.

The chief priests and scribes who 'sought how they might seize him by deception, and kill him' enact the rulers who 'take counsel together against the Lord and against his anointed.' Mark has already cited Psalm 2 at the baptism, so recurrence supports a faint conspiratorial echo, though there is no verbal quotation here.

The high priest's question 'Are you the Christ, the Son of the Blessed?' joins the titles 'anointed' and 'son' that Psalm 2 fuses ('the Lord and his anointed... you are my Son'). Mark's Christology trades on this royal-messianic psalm, lending the interrogation its scriptural charge even without quotation.

'The chief priests and elders took counsel against' Jesus echoes Psalm 2:2 LXX, 'the rulers take counsel together against the LORD and against his Anointed (christos)' — Matthew's passion repeatedly construes the conspiracy as the gathering of the kings/rulers against the Messiah.

'The kings of the earth set themselves... against the LORD and his Anointed' — the assembled kings making war on the Messiah/Lamb. Faint background; Ps 2 colors Rev broadly. Hays: coherence, low distinctiveness. LXX Ps 2:2.