Dani Vaucher’s comment below on the “breaf” abstract from the paper on Didascalia 9 has got me thinking.
The reconstruction of passages from Greek writings preserved only in ancient translations is an uncertain business; if only I had paid more attention in Greek prose composition classes as an undergraduate! Didascalia apostolorum 2.26.4 (from chapter 9 of the Syriac) is of particular interest.
The Constitutiones apostolorum reads: ὁ μὲν οὖν ἐπίσκοπος προκαθεζέσθω ὑμῶν ὡς θεοῦ ἀξίᾳ τετιμημένος (CA 2.26.4). That it is highly paraphrastic at this point (as an adaptation, rather than a translation, of the Didascalia) is evident from both the Latin and the Syriac versions of the Didascalia.
The Latin reads: “hic locum dei sequens sicuti deus honoretur a vobis quoniam episcopus in typum dei praesedet vobis” whereas in the Syriac we read: “He leads (ܡܕܒܪ) you in the place of (ܒܕܘܟܬܐ) the Almighty one. He is to be honoured by you as God (ܐܝܟ ܐܠܗܐ) since the bishop sits among you in the place (ܒܕܘܟܬܐ) of God almighty.”
The statement about being in the place of God is taken by the Syriac translator as being something that the bishop undertakes, through the addition of an object, whereas the Latin understands this to mean that the bishop has second place to God. The question is that of which Greek word might lead to either rendition possibly through misunderstanding. We may suspect the presence of a participle, given that both versions employ participial forms, rather than a simple preposition. One possibility is the aorist participle of ἀλλάσσω, ἀλλαχθείς, meaning that the bishop exchanged places with God; the suggestion, in turn is that the Syriac translator read this as ἀχθείς.
The distinction between the two versions in the second part of the phrase is easier to explain.
We may certainly suspect that the Latin is correct in reading typum, and that this has been read by the Syriac translator as τόπος, perhaps on the basis that τόπος has appeared immediately beforehand. At Ignatius Magn. 6 we read of the bishop that he is προκαθημένου… εἰς τύπον θεοῦ. Although the MS tradition reads τόπον here. Lightfoot suggested τύπον, and is recently followed, very persuasively, by Brent.
As a result I would venture as a retroversion: ἀλλαχθείς τοῦ τοῦ θεοῦ τόπου, ὑφʼ ὑμῶν ὡς θεοῦ τιμῆσθω, προκαθημένου τοῦ ἐπισκόπου εἰς τύπον θεοῦ. The use of the genitive absolute in the last clause, rather than ἐπεί or ἐπειδή or some similar conjunction, is a punt on the hypothesis that the Didascalist was citing Ignatius directly. To be honest the use of a conjunction is more probable, given the quoniam of the Latin and the ܐܠܐ of the Syriac, which rather indicates that he is not citing Ignatius directly.
At the end of which we ask whether we have really learnt anything. Had I been persuaded by this exercise that the Didascalist had direct knowledge of Ignatius that would be worthwhile. Otherwise it has simply exercised the little grey cells for a while without a great deal in the way of progress.
What is perhaps most interesting is that the Constitutiones apostolorum manifestly do not cite Ignatius. Were the redactor pseudo-Ignatius, as we are often told he is, then that would be decidedly odd.