The Jewish custom of writing the tetragrammaton in Hebrew characters within the Greek text continued in the first centuries CE. In the book "Archaeology and the New Testament", John McRay wrote that: "another fact worth noting is that as late as the third century some scribes who copied the Greek manuscripts did not use the Greek word κυριος for the Tetragram, but transcribed the Aramaic characteres יהוה (Yahweh) into Greek as ΠΙΠΙ (PIPI)" and referring to the New Testament autographs, he wrote: "this whole issue becomes even more intriguin when we consider the possibility that the New Testament autographs, written almost entirely by Jewish Christians (the possible exception being Luke-Acts), may have preserved the Jewish custom and retained the divine name in Aramaic scripts in quotations from the Old Testament. Thus they may have followed the lead of some Jewish author who used one scripts for the divine name when they quoted scripture and another when they themselves referred to God. Similarly, it was customary at Qumran to use the Tetragram freely when one was either copying or intruducing Scripture quotations into a commentary, but to use "El" ("God") in original material written for a commentary."