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Sabatier, Minasi, Jacquier, and others have preferred a date even before 70.
As to the place of composition, many suggest Egypt because they think the "Epistle of Barnabas" was written there.
There are echoes in Justin, Tatian, Theophilus, Cyprian, and Lactantius. ii, 1, and these sections have no parallel in Barnabas; they may therefore be a later addition, and Hermas and the present text of the Didache may have used a common source, or Hermas may be the original. Matthew have this interpolation with "the kingdom and the power" etc. ix runs thus: "Concerning the Eucharist, thus shall you give thanks: 'We give Thee thanks, our Father, for the holy Vine of David Thy Child, which Thou hast made known to us through Jesus Thy Child; to Thee be the glory for ever'. In these prayers we find deep reverence, and the effect of the Eucharist for eternal Life, though there is no distinct mention of the Real Presence.
It is held by very many critics that the "Two Ways" is older than the rest of the Didache, and is in origin a Jewish work, intended for the instruction of proselytes.
The use of the Sibylline Oracles and other Jewish sources may be probable, and the agreement of ch.
We have no right to assume a second-century order of apostles, who had not seen Christ in the flesh, for the sake of bolstering up a preconceived notion of the date of the Didache.
Since in that work the visit of an apostle or of a pretended apostle is contemplated as a not improbable event, we cannot place the book later than about 80. Harnack gives 131-160, holding that Barnabas and the Didache independently employ a Christianized form of the Jewish "Two Ways", while Did., xvi, is citing Barnabas — a somewhat roundabout hypothesis.