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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.
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).
The Didache, an early second-century Christian composition, is also clearly composite, consisting of a "Two Ways" section (chaps.