But it is time that I gave a fuller account of the theory of which I am speaking, as it was put forward by its author—in some ways a rather eccentric person—the late Dr. Delff of Husum. I will try at the same time, as well as I can, to balance the arguments for and against it. Dr. Delff is not content with distinguishing the beloved disciple from the Apostle. For him the former is no Galilean at all but a native of Jerusalem; he is not a fisherman, but a member of the higher aristocracy, not only acquainted with the high priest but himself belonging to one of the high-priestly families. It was through this connexion that Polycrates, bishop of Ephesus, came to make the remarkable statement about him that he wore the frontlet or golden plate (τὸ πέταλον) of the high priest (Eus. _H. E._ iii. 31. 3). It will be seen that this is a bold reconstruction; but in this case the boldness has a good deal of justification. There are a number of very tangible data which the theory works up into a coherent whole. i. The theory might be said to take its start from John xviii. 15, ‘And Simon Peter followed Jesus, and so did another disciple. Now that disciple was known unto the high priest, and entered in with Jesus into the court of the high priest.’ It is natural to suppose that the unnamed disciple here is the same whose presence is hinted at so mysteriously throughout the Gospel. But, if that is so, the relation in which he is said to stand to the high priest explains at once a series of facts. It explains how it was that the Evangelist came to know that the name of the high priest’s servant, whose ear had been cut off, was Malchus; and also how it was that he came to recognize one of those who questioned Peter as a kinsman of this Malchus. It explains again the special information that the Evangelist seems to have about Nicodemus, a member of the Sanhedrin, who is mentioned by name in three different contexts in the Gospel. Along with this it would explain the special information which the Evangelist also seems to possess as to what went on at meetings, and even secret meetings, of the Sanhedrin. We have a graphic account of the debate at one such meeting in vii. 45-52, and again in xi. 47-53; and the Gospel has some precise details not found elsewhere as to the part played by Annas, as well as Caiaphas, in the preliminary examination of our Lord.