DCHindley

It seems quite different than the one described in the letter of Paul:

Didache:

9. At the Eucharist, offer the eucharistic prayer in this way. Begin with the cup: 'We give thanks to You, our Father, for the holy vine of Your son David, which You have made known to us through Your Son Jesus', 'Yours is the glory, for ever and ever'. Then over the broken bread: 'We give thanks to You, our Father, for the life and knowledge You have made known to us through Your Son Jesus.', 'Yours is the glory, for ever and ever'. 'As this broken bread was scattered upon the hills [as grain] and gathered together and became [ground and baked into] one loaf, so may Your Church be brought together from the ends of the earth into Your kingdom.', Yours is the glory and the power, through Jesus Christ. for ever and ever.'. But let no one eat of this eucharistic thanksgiving, but those who have been baptized into the Name of the Lord; for the Lord's own saying applies here, 'Give not that which is holy to the dogs.'
10. When all have had sufficient, give thanks in these words: 'Thanks be to You, holy Father, for Your sacred Name which you have caused to dwell (tabernacle) in our hearts, and for the knowledge and faith and immortality which You have revealed to us through Your Son Jesus.', 'Yours is the glory, for ever and ever'. 'You. 0 Almighty Lord, have created all things for Your own Name's sake; to all men You have given meat and drink to enjoy, that they may give thanks to You, but to us You have graciously given spiritual meat and drink, together with eternal life, through Your Son.' 'But before all things we give You thanks that You are powerful.', 'Yours is the glory, for ever and ever'. 'Remember, Lord. Your Church; to deliver it from all evil and to perfect it in Your love; and gather it together from the four winds - even the Church which You have sanctified - into Your kingdom which You have prepared for it.', 'Yours is the power and the glory, for ever and ever'. 'Let Grace come, and this present world pass away.', 'Hosanna to the God of David', 'If any man is holy, let him come; if any man is not, let him repent.', 'Maran Atha. Amen.' But permit the prophets to give thanks as much as they desire....
14. And on the Lord's own day gather yourselves together and break bread and give thanks, first confessing your sins, that your sacrifice may be pure. And do not let anyone who is in dispute with a brother take part until they are reconciled, in order that your sacrifice may not be defiled. For this is the offering of which the Lord said, 'In every place and at every time offer Me a pure sacrifice; for I am a great king, says the Lord, and My name is wonderful among the nations'.

1 Corinthians 11:23-32

23 For I received from the Lord what I also handed on to you, that the Lord Jesus, on the night he was handed over, took bread, 24 and, after he had given thanks, broke it and said, "This is my body that is for you. Do this in remembrance of me." 25 In the same way also the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." 26 For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes. 27 Therefore whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the body and blood of the Lord. 28 A person should examine himself, and so eat the bread and drink the cup. 29 For anyone who eats and drinks without discerning the body, eats and drinks judgment on himself. 30 That is why many among you are ill and infirm, and a considerable number are dying. 31 If we discerned ourselves, we would not be under judgment; 32 but since we are judged by (the) Lord, we are being disciplined so that we may not be condemned along with the world.

The one in the Didache sounds at first like it looks forward to a physical kingdom of God on earth. "Paul's," on the other hand, seems to be more concerned with Jesus' sacrifice.

Although the Didache version seems more primitive, it still has odd aspects that argue against early date, such as gathering on "the Lord's own day" (the day of his resurrection, Sunday, rather than the Jewish Sabbath, Saturday, a development that suggests that this part of the Didache came after Christianity had clearly distinguished itself from Judaism). Also, that section that says "and for the knowledge and faith and immortality which You have revealed to us through Your Son Jesus" sounds like it is referring to Jesus' death, which is not what the first paragraph was all about at all. "'Maran Atha. Amen.' But permit the prophets to give thanks as much as they desire...." is clearly reminiscent of passages in Paul. Paul, although he alludes to the "Day (of reckoning)" he says nothing about a physical kingdom of God on earth.

DCH

Amaleq13

I thought there was a Jewish "thanksgiving" meal of bread and wine. IIRC, Crossan mentions it. I'll have to check when I get home.

Toto

This Catholic apologetic site links the eucharist to the Jewish todah (although the todah also includes lamb, not just bread and wine.)