The Didache is written from the view point of a community leadership that distrusts, and yet respects, Christian prophets, one that wishes the prophets to leave town as quickly as possible, yet would have them welcomed in town when they arrive.
1-6), a liturgical manual (7-10), instructions on the reception of traveling prophets (11-15), and a brief apocalypse (16).
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 following two points speak against this assumption: 1) There are no decorations which mark the end of the text. It may stem from the consensus of rural households rather than the authority of urban patrons.
2) The proposed elimination of all of the material after Did 12.2a is a rather radical solution to the open question of the disposition of the Didache. Willy Rordorf and Andre Tullier, writing in a major French series, located the Didache in northern Palestine or western Syria, but not in the capital city of Antioch.