One of the many peculiarities of the Ethiopic transmission of Traditio apostolica in the senodos is the inclusion within it of the apostolic decree from Acts (possibly derived from the Didache), certain provisions from the Didache (chiefly those regarding prophets and travellers, so Didache 11.3-13.7, together with Didache 8.1-2) and a short section of the Didascalia, basically most of the twelfth chapter of the Syriac version (2.57-2.58.6). Because of the disorder in this text this material appears in the middle. What is interesting is that in the new Aksumite Ethiopic text published by Bausi, the same material is found; here it is found towards the end of Traditio apostolica, following on from the directions regarding the cemeteries, and followed only by the brief concluding chapter.
I have been curious about this for some time. Now Jonathan Draper in his “Performing the cosmic mystery of the church in the communities of the Didache“, newly published in Jonathan Knight and Kevin Sullivan (ed.), The open mind: essays in honour of Christopher Rowland (London: Bloomsbury, 2015), 37-57 at 45-6, suggests that the appearance of this section in the Ethiopic transmission (I think he is referring to the senodos, though he is a bit vague), and also in the Coptic version (though we should note that the Coptic version is a fragment, rather than an anthology, and begins at 10.6), is “highly significant, indicating that prophets and rules for their control were still relevant or even burning issues.” He suggests that this catena of texts was brought to Ethiopia by Asian monks in the third century, and that they had brought this catena of texts as it “reflected the nature of the mission of the monks to Ethiopia.” He suggests that these monks, moreover, were sympathetic to the new prophecy.
The Coptic version, being a fragment, may be left entirely out of consideration here. This leaves the substantive question of whether the text as currently preserved was brought as is, from Asia or elsewhere, or was excerpted within Ethiopia, or Egypt.
If Draper is correct, one would have to account not only for the material regarding prophecy being excerpted, but also for the eighth chapter, and also for inclusion of the fragment of the Didascalia, not to mention the apostolic decree. This does not seem to be explainable by recourse to the interests of pro-Montanist monastic missionaries (alluring alliteration). Then again, there is no obvious reason why the selection currently found should have been produced within Ethiopian Christianity; even if there was a need within Ethiopia for the regulation of prophets, this hardly explains the selection of the rest of the material, nor its inclusion within Traditio apostolica.
If the Aksumite text is indeed derived directly from Greek, as is most probable, then this in turn implies that the other material was also rendered directly from Greek (thus making the Ethiopic texts more important witnesses for the text of the Didascalia than previously realized). It also implies that the selection might have been made not in Ethiopia but in Alexandria, at an earlier stage in transmission. The question of the purpose of its anthologizing and inclusion among the other church order texts thus remains unanswered, though I am glad that Draper has drawn attention to the issue.