The Ethiopic is divided into seventy-two “Statutes”, of which the first twenty-one are the Apostolic Church Order. Statute 22 = Hippolytus’s chapters 2-5, concluding with communion prayers. Chapter 6 of Hippolytus is omitted. Statutes 23-27 = chapters 8-15, with no changes in order. Statutes 28-35 = chapters 16-24, concluding with a brief additional section on the regular weekly eucharists (p. 58). Statutes 36-38 = chapters 25-26, followed by sections on the communion of the sick and on evening services (p. 58) and a repetition of chapter 26. 2, 10b-13. Statute 39 = chapter 27. Statute 40 is a long baptismal office, containing reminiscences of chapters 21-23 but opening with chapter 1, which is not in the Sahidic or Arabic. Statutes 40 (end)-48 = chapters 28-38. The remaining Statutes parallel Constitutions VIII, like the other versions, but there are certain variations; Statute 52, for instance, contains a considerable section of the Didache, a little of the Didascalia, and a bit (38. 4) of Hippolytus. At the end there is a collection of prayers. The Ethiopic is a tertiary version, made from the Arabic. Statute 40, which gives chapter 1, was evidently derived from a different source which used the Apostolic Tradition independently, and its inclusion here was more or less accidental. But the presence of the other chapters not in the present Arabic texts is best explained by assuming that the Ethiopic was derived from an older Arabic form—which in turn presupposes an older Sahidic form; in these the omissions to avoid conflict with local usages had not yet taken place.[68] The additional material in Statutes 5, 35 and 37-38 is printed by both Connolly and Jungklaus, although both[69] recognize the liturgical prayers in 5 to be post-Hippolytean; it is consequently not included in the present edition. But neither do the other two sections appear to be genuine. The rules in Statute 35 are so general and unobjectionable that their omission in the Sahidic and Arabic would be difficult to explain, while the reverence deacons must pay to presbyters seems to point to a later date. Similarly the description of the care of the sick and of the evening service in Statute 37 presents nothing that could have troubled the Sahidic and Arabic translators; the insertion of such widespread usages is easier to understand than their omission. And the repetition of earlier matter at the end of Statute 37 and in all of Statute 38 shows a bad textual tradition. In general, then, the evidence of the Ethiopic is of minor consequence. In the only place where it stands alone (9. 11-12) it has a text that does not appear to be possible.