tle of high
priest specifically to two persons at the same time: "Quadratus sent two
others of the most powerful men of the Jews, as also the high priests
Jonathan and Ananias." (De Bell. lib. ix. c. 12, sect. 6.) That Annas
was a person in an eminent station, and possessed an authority
coordinate with, or next to, that of the high print properly so called,
may he inferred from Saint John's Gospel, which in the history of
Christ's crucifixion relates that "the soldiers led him away to Annas
first." (xviii.13.) And this might be noticed as an example of
undesigned coincidence in the two evangelists.

Again, [p. 870.] Acts iv. 6. Annas is called the high priest, though
Caiaphas was in the office of the high priesthood. In like manner in
Josephus, (Lib. ii. c. 20, sect. 3.) "Joseph the son of Gorion, and the
high priest Ananus, were chosen to be supreme governors of all things in
the city." Yet Ananus, though here called the high priest Ananus, was
not then in the office of the high priesthood. The truth is, there is an
indeterminateness in the use of this title in the Gospel:(Mark xiv. 53.)
sometimes it is applied exclusively to the person who held the office at
the time; sometimes to one or two more, who probably shared with him
some of the powers or functions of the office; and sometimes to such of
the priests as were eminent by their station or character; and there is
the very same indeterminateness in Josephus.

XXIV. [p. 347.] John xix. 19, 20. "And Pilate wrote a title, and put it
on the cross." That such was the custom of the Romans on these occasions
appears from passages of Suetonius and Dio Cassius: "Pattrem
familias--canibus objecit, cure hoc titulo, Impie locutus parmularius."
Suet. Domit. cap. x. And in Dio Cassius we have the following: "Having
led him through the midst of the court or assembly, with a writing
signifying the cause of his death, and afterwards crucifying him." Book
liv.

Ib. "And it was written in Hebrew, Greek, and Latin." That it was also
usual about this time in Jerusalem to set up advertisements in different
languages, is gathered from the account which Josephus gives of an
expostulatory message from Titus to the Jews when the city was almost in
his hands; in which he says, Did ye not erect pillars with inscriptions
on them, in the Greek and in our language, "Let no one pass beyond these
bounds"?

XXV. [p. 352.] Matt. xxvii. 26. "When he had scourged Jesus, he
delivered him to be cru