Dan Batovici got "Four New Syriac Witnesses to the Middle Recension of the Ignatian Corpus" published in 2020, which you may read in Google Books since he's posted only the first page on Academia.edu. The title is a misnomer. In detail-of-fact, Batovici argues their witness for a canon florilegium: taken from six of the saint's letters. Ephesians, Magnesians, Trallians, Philadelphians, Smyrnaeans, and to Polycarp. This is relayed in west-Syrian canons (we may assume, Miaphysite).
The Greeks preserved a recension of all six letters in full plus one to the Romans. Those intersect with a collection of three: Polycarp, Ephesians - and Romans. Romans, further, is relayed in full in the Acts of this holy martyr. In Coptic (Sahidic, I think) survive fragments translated from all but Magnesians, adding Romans and one to Hero; such a collection exists also in Syriac.
The Syrian canon preserves some deviations, especially in the paratext. Some are startling: what is known from the Greeks as Trallians is, here, to "Titilians".
One variant perhaps shouldn't startle: the letter to the Smyrnians is generally "Church of Asia". We may be seeing an echo of that ancient Smyrna / Ephesus rivalry. We know that the Ephesians forced their name upon Paul's letter thereto, which in the MSS does not mention Ephesus and whose paratext for Marcion went to Laodicea. As to the Ignatian collection(s): pro-Ephesians perhaps insisted that their fellow Greeks restrict that other letter to Smyrna, alone. If so, I for one side with the Ephesians. This letter names Smyrna and I don't think it's a manuscript intrusion. It is written from Troas, and the Ephesians are called brothers to the letter's recipients.
