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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 is not enough, in any case, simply to note the mention of "firstfruits" in Didache 13:3-7, since that could indicate urban-based landowners.

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Fragments of the Didache were found at Oxyrhyncus (P. It was used by the compilator of the Didascalia (C 2/3rd) and the Liber Graduun (C 3/4th), as well as being absorbed in toto by the Apostolic Constitutions (C c. Patterson comments on the dating of the Didache (The Gospel of Thomas and Jesus, p.

It does not really remove many "difficulties" in the logical flow of the text, and it hardly leaves an adequate ending for the writing. Crossan comments on the provenance of the Didache (op. They noted that the text is addressed to "rural communities of converted pagans" (98).

To these points, Crossan adds the consideration that the reading of the Coptic text of is likely to be secondary, while the Greek text is more difficult and earlier, and that this "would render doubtful Patterson's proposal that the Coptic fragment represented an earlier and shorter edition of the Didache" (op. It "reveals a Christianity established in rural communities who have broken with the radicalism of earlier converts" (100).

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.