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1-6 has a prehistory that connects with Jewish ethical concerns (see Harnack 1896) which probably took shape in both Greek and Semitic formulations.This helps to explain the similarities and differences between the two ways in Didache, Barnabas, Doctrina, and elsewhere (e.g., Goodspeed 1945; Rordorf 1972).
Bryennios in 1883, the Didache or Teaching of the Twelve Apostles has continued to be one of the most disputed of early Christian texts.Stephen Patterson, on the contrary, considers it the end of an earlier edition of the Didache, which concluded precisely at 12:2 (199-324).The assumption that the scribe's copy of the Didache actually ended with Did 12.2a, though such cannot be absolutely dismissed, is thus an unnecessary and excessive extrapolation. the Didache may derive from a rural rather than an urban situation.364): The scribe who copied those seven texts signed the last leaf as "Lean, notary and sinner," and dated that completion to June 11, 1056. Now known as Codex Hierosolymitanus 54, that volume was removed to the Patriarchate at Jerusalem in 1887, where it remains.Earlier Coptic and Ethiopic versions also exist for a few chapters of this text.It has been depicted by scholars as anything between the original of the Apostolic Decree (c.
50 AD) and a late archaising fiction of the early third century.
Marked divergences in style and content as well as the presence of doublets and obvious interpolations make plain the fact that the Didache was not cut from whole cloth.
The dominant view today is that the document was composed on the basis of several independent, preredactional units which were assembled by either one or two redactors (Neiderwimmer 19-70, ET 19-52).
It "speaks principally to rural milieus converted early on in Syria and Palestine and no doubt furnishing the first Christian communities outside of cities" (128).
Kurt Niederwimmer, however, writing in a major German series, considered it still possible that "the Didache could derive from an urban milieu," but he agreed that it was not from the great metropolis of Antioch (80).
A Coptic papyrus containing Didache 10:3b-12:2a, dated to the end of the fourth or start of the fifth century, was bought in 1923 for what was then the British Museum and catalogued as British Library Oriental Manuscript 9271. They conclude that "this sheet was originally cut from a roll of papyrus in order to serve as a double-leaf in a codex," but instead it was used "as a space for scribal exercises" (87).