consisting of prayers (before the meal: 9.2b, 3b, 4; after irpevpaTiKrjp Tpoippp Kai
9.1-10.7
2. On the Eucharist (9.1-10.7) bid IpooH tov iraibog oov bid IpooH tov iraibog oov ooi i] 6o|a eig Tovg aiapag. ooi r) <5o|a eig rovg
General With the transition to 9.1 we approach a high point in the Didache. The next chapters, 9 and 10, offer an archa ic liturgical formulary without peer in the early period of Christian literature. In Didache 9-10 we have the old est formula for the Christian eucharistic liturgy. These chapters have engaged researchers most intensively from the very beginning. As we might well expect, they also present us with a long series of difficult problems of interpretation. aiwpag. irepi be tov *apTOv EvxapiOTovpei' ooi, irarep r)puP, inrep Trjg farjg Kai ypdoeag rig eypupioag ppip (9.3) (10.3) ovt beoiroTa iraPTOKpaTop, EKTioag ra irdura epekep tov opoparog oov, Tpo<pijp T6 Kai ITOTOP ebaeag roig avdpairoig eig diroXavoiP, Ipa ooi evxapiOTTjowoiP, hpip be exopioco irpevpaTiKrjp Tpoippp Kai ttotop Kai far/p aiapiop bid CIr}ooi) ) tov iraibog 1. Didache 9.1—10.7 is a long, circumscribed section1 consisting of prayers (before the meal: 9.2b, 3b, 4; after the full meal: 10.2-5), liturgical acclamations (10.6), and rubrical instructions (9.1, 2a, 3a, 5; 10.1, 7). There is no general depiction of the celebration, only an account of specific prayers. The ancient formulary appears to have been augmented by glosses from the hand of the redac tor (9.5 and 10.7).2 Each gloss is found at the end of a section. Thus what we have before us is: bid Ipoov tov iraibog oov oov.
(10.4) irepi iraprup eiiyapiOTovpep ooi, OTi bvpardg el• ooi r\ boija eig Tovg ooi r} a eig rovg aiwpag. aiapag.
(10.5) pprjodrjTi, Kvpre, uoirep f/e tovto < . . . > (9.4) a. the ancient, even archaic text of the source (liturgy):
9.1-4 and 10.1-6; b. the redactional additions of the Didachist: 9.5 and 10.7. We will discuss the problems of the myron prayer below. / bieoKopiriopevov eiravio tup opeav Kai owaxhev eye veto ep, Trjg eKKApoLag oov tov pvoaodai avTijp airo iraPTog iropripov Kai TeXeraoai avTr/p ep rrj dyairri oov, Kai ovpa^op avTrjp It has often been observed that the prayers before and after the meal are in some sense parallel.3 These paral lels can be illustrated as follows:
(9.1) Ilepi be Trjg evxopiOTiag, (10.1) Met a be to epirXriodrjpai ovtcc ovvaxdr)Tu> oov r) eKKXrio'ia airo Tap irepdrup Trjg yrjg airo tup Teooapwp apepoip ovrug eiixopiOTijoareovrag eoxapiOTijoare
< . . . > eig Tr\p orjp (baoiXeiapeig Trjp orjp (HaoiXeLap, rjp r]To'ipaoag avTrjon oov eoTiP r) bvpapig
Kai h bo£a (9.2) irpaTOP irepi tov TrorripLov OTi oov eonp r) bo%a Kai r) bvpapig bid lr]aov Xpiorov eig Tovg aiapag.
(10.2) EvxapiOTovpep OOL, EvxopiOTovpep OOL, iraTep rj/xwt', inrep Trjg ayiag apireXov iraTep ayie, inrep tov aylov opoparog eig Tovg aiwpag.
(10.6) eXderui xapig oov ov KaTeoKijpuoag ep TccZg Kapbiaig pp^P, Kai inrep Trjg ypdoeag Kai irapeXdeTa 6 Koopog oinog.
Voappa tu §ea Aavib. el Tig dyibg eoTiP, Aavib tov iraibog oov, Kcci moTeug Kai adapaepxeodar el Tig ovk eoTi, peTaoiag, rjg eypuproag pplP rjg eypdpioag pplv 1 According to Pillinger ("Taufe," 156-57; cf., previ ously, Kraft, Didache, 63-64 and 167-68), chaps.
9-10 belong with what immediately precedes them.
These two chapters constitute "an integral part of the baptismal liturgy" (p. 156). This can scarcely be the case. Cf. Rordorf and Tuilier, Doctrine, 42.
2 Audet (Didache, 375), on the contrary, attributes 9.1, 2a, 3a, 5; 10.1, 7 to the author. For Schollgen
("Church Order," 66) 9.2-4 and 10.2-6 are tradi tion.
Cf. now the German synopsis in Clerici, Einsammlung, 5-6.