Galatians introduces a personal note in a different way, speaking of the scripture as

"foreseeing" and "preaching", and "concluding all under sin" (Gal. 3: 8, 22).

Quotations from the O.T. in the Prison Epistles are exceedingly rare; two references

in Ephesians are introduced by the words, Dio legei, "Wherefore He saith" (Eph. 4: 8;

5: 14).

The introductory formulæ of the epistle to the Hebrews differ considerably from those

used in the other epistles. Grapho is never used, but instead legei ("he, or it saith"),

marturei ("he, or it, testifies"), eireke ("it has been spoken"), phesi ("saith He"). The

manner of citation adopted by the apostle in writing to the Hebrews is very like the style

of the Jewish writer Philo, and was evidently chosen by God in addressing this special

people. While quotations from the O.T. occur in the first three chapters of Hebrews, no

writer is named until after the memorable statement in Heb. 3: 7: "Wherefore, as the

Holy Ghost saith." There is a strong emphasis in Hebrews upon the fact that God has

spoken: "God has spoken"; "The Holy Ghost saith"; "The word spoken by angels was

stedfast . . . . . spoken by the Lord" (the Lord Jesus).

It seems evident that the writers of the N.T. took into account the people to whom they

wrote and introduced their quotations accordingly. Take as an example the way in which

Matthew, Mark and Luke introduce the reference made by the Lord to Psalm 110::--

Matthew, writing to Jewish readers, simply refers to David's words "in spirit". Mark,

writing to Roman and Gentile hearers, who were nevertheless closely associated with the

kingdom message of Matthew's Gospel, makes the inspiration of the words a little more

emphatic, but neither Matthew nor Mark feel it necessary to tell their readers where to

find these inspired words of David.  Luke, however, wrote for Gentile readers,

particularly those who came under the ministry of the apostle Paul, and to these he is

explicit: "David himself saith in the Book of the Psalms."

The reader will find further evidence of this accommodation to the reader, by

comparing Matt. 22: 24 with Mark 12: 19 and Luke 20: 28; and Matt. 3: 3 with

Mark 1: 2, 3 and Luke 3: 4.  Where Matthew speaks of what "Moses said", Mark and

Luke speak of what is "written". The Gospel according to Matthew, the Epistle to the

Hebrews, and the Epistle of James indicate by the use of the Jewish mode of introductory

quotation, "God said", "It is said", etc., that they have the Hebrew in view, whereas the

Epistles written to the Churches generally refer the reader to what is "written". The

insistence by the apostle when writing to the Churches upon what is "written" may have

had in view the attempts of the Judaizing party to force the so-called oral, or unwritten,

law upon the Gentiles.