Especially important are two Greek fragments, Papyrus Oxyrhynchus 1782, dated to the "late fourth century" and published by Greenfell and Hunt in 1922 (12-15).These tiny scraps, about two inches by two inches apiece, contain verses 1:3c-4a and 2:7-3:2.Despite small differences, the wording on those scraps is very close to Byrrenios's text.That is very important confirmation for the basic accuracy of Codex Hierosolymitanus 54, given the gulf of centuries between it and the earlier fragments. Mirecki offer a photographic reproduction along with an excellent transcription, translation, and commentary on this document.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).Comparison of the "Two Ways" section with several other "Two Ways" documents suggests that Didache 1-6 is itself the result of multistage editing.The document began with rather haphazard organization (cf.
Athanasius describes it as 'appointed by the Fathers to be read by those who newly join us, and who wish for instruction in the word of goodness' [Festal Letter 39:7]. 355): "The Didache means by 'the gospel' (8.2; 11.3; 15.3, 4) the Gospel of Matthew; thus the Didache, which originated about 110 CE, documents the emerging authority of the one great Gospel." Stevan Davies comments on the Didache (Jesus the Healer, p.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.To this basic substratum, the Didache form of the two ways has attracted addititional sections in 1:3b-2:1 (gospel sayings and related admonitions; see especially Latyon 1968; Mees 1971) and 3:1-6 (the 'fences' tradition).Similarly, the apparent intrusion of such sections as 12:1-5 (compare 11:4-6) and 14:1-3 into the flow of the community instructions, and the evidences of developmental language even within the existing instructions (e.g., the concessions in 6:2 and 7:2-3, the change from itinerant to local ministry in 15:1-2) illustrate the evolving nature of this material even outside the two-ways section.