I am currently writing a chapter for an edited volume, where I treat a number of early scribal alterations relating to Christology. The following is an extract of the draft introduction of one of the examples in John 1:34:
In the most recent Christian Oxyrhynchus: Texts, Documents, and Sources (edited by Blumell & Wayment [Baylor University Press, 2015]) both of these witnesses are reconstructed as reading ἐκλεκτός (p. 45, p. 62), although the notes to these readings are deficient (only citing evidence from NA27/28).One of Bart Ehrman's examples of possible "anti-adoptionistic" corruption (treated on pp. 69-70 in the original edition of his Orthodox Corruption) is found in the baptism account in John 1:34. The main question here is whether John the Baptist calls Jesus ὁ υἱὸς τοῦ θεοῦ, “the Son of God” (NRSV) or ὁ ἐκλεκτός τοῦ θεοῦ, “God’s Chosen One” (now adopted in the NIV). Ehrman prefers the latter assuming that later scribes modified the text in order to avoid an adoptionistic interpretation: “[H]ere again the idea of Jesus’ election is associated with his baptism, an association that the orthodox took some pains to eschew” (Orthodox Corruption, 70)Certainly the variant reading ὁ ἐκλεκτός τοῦ θεοῦ deserves serious consideration, in particular in light of the external attestation, which is somewhat controversial. No papyrus witness is cited in support of the reading in the recent Nestle-Aland editions NA27-28 leaving the first hand of Codex Sinaiticus as its single Greek witness. On the other hand, 𝔓5vid is cited in its support in UBS4 but lacking in UBS5, whereas 𝔓106vid is cited in UBS5 but not in UBS4.
In the transcription of the IGNTP, the reconstruction of 𝔓5 has ἐκλεκτός
High res image of 𝔓5 here (CSNTM).
The IGNTP transcription of 𝔓106 also reconstructs ἐκλεκτός
High res image of 𝔓106 (look at the second line from the bottom).
This MS is discussed by co-blogger Peter Head in an article on NT papyri from Oxyrhynchus (Tyndale Bulletin 51.1 ). In a note he says, "The reading is established, though not all the letters are visible (the edition has: ο [ε]κλεκ[τος, with dots under all of the visible letters except epsilon" (p. 12 n. 22).
Based on the IGNTP transcriptions, the forthcoming Editio Critica Maior edition of John will probably cite both papyri in support of ἐκλεκτός in John 1:34 (in which case I assume they will be cited thus in NA29).
This is a tough call, but In my opinion, both witnesses, dating to the third century, should be cited (ut videtur) in support of ἐκλεκτός. Do you agree with this judgement?
Another problem concerns the reading of the fourth-century papyrus 𝔓120. In the last line of the first page here, the editors reconstruct ο υιος ο, and the next page continues with του θ(εο)υ. Hence, a singular reading, ὁ υἱὸς ὁ τοῦ θεοῦ.