Metzger: Commentary on Greek NT sums it up with some clarity:
"The reading which, on the basis of external evidence and
transcriptional probability, best explains the rise of the others
is ὅς. It is supported by the earliest and best uncials (Αleph,
C* G(gr)) as well as by 33 365 442 2127 syr(h(mg).pal) goth eth(pp)
Origen(lat) Ipiphanius Jerome Theodore Eutherius (acc. to Theodoret)
Cyril Cyril(acc. to ps-Oecumenius), Liberatus.
"Furthermore, since the neuter relative pronoun ὅ must have arisen as a scribal correction
of ὅς (to bring the relative into concord with μυστήριον),
the witnesses which read ὅ (D* it(d.g.61.86) pg Ambrosiaster
Marius Victorinus Hilary Pelagius Augustine) also indirectly
presuppose ὅς as the earlier reading. The Textus Receptus
reads θεός, with Aleph(e) (this corrector is of the twelfth century)
"No uncial (in the first hand) earlier than the eighth
or ninth century (Ψ) supports θεός; all ancient versions
presuppose ὅς or ὅ; and no patristic writer prior to the last
third of the fourth century testifies to the reading θεός. The
reading θεός arose either (a) accidentally, through the misreading
of oc as θς, or (b) deliberately, either to supply a
substantive for the following six verbs, or, with less probability,
to provide greater dogmatic precision."
None but those who refuse the scientific evidence gowith the KJV these days.
Then, as you have said, B. Metzger, is denying the actual scientific evidence, in favour of his own biases.
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WHO IS THE SON OF GOD?
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WHO IS THE SON OF GOD?
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WHO IS THE SON OF GOD?
Again, Metzger, without any evidence, simply says of his own accord, "the earliest and best uncials (Αleph,..." and as shown in the 3 linked replies, Aleph is not early, nor best by any means. Simply saying such, over and over, as Metzger, does, is simply a personal mantra, not facts. The mantra deadens the mind to the facts just shown. Even the so called 'ecf' cite the proper text long before 'Aleph' shows up on the scene of history. Where they, in all their respective locations, scattered over the earth, in the respective time periods, making it up together? if so, how did they do so? You have earlier claimed that there is a 'wide' distribution for the 'non-God' (he, which) readings, but then turn around and are going to deny these widespread distribution of the exact phrase, "God was manifest in the flesh" among those varied persons, plenty of which are pre-Aleph?
Codex Alexandrinus (which they date to the 5th c.) has 'God'' theos. "It is one of the four Great uncial codices [and in Greek] ..." -
Codex Alexandrinus - Wikipedia
So, what is B. Metzger thinking when he says, "... No uncial (in the first hand) earlier than the eighth or ninth century (Ψ) supports θεός ..."
Why does B. Metzger not cite all the 'ecf' which are in disagreement with his position?
I even cited those references,
"... In his book, The Revision Revised, Dean Burgon (pages 450, 454, 489-90) also cites the Georgian (6th century), Harkleian Syriac (616 AD) and the Slavonic (9th cent.) versions as reading "God." The fathers in support of this passage are as follows (Burgon, p 486-90):
1st Century: Ignatius (90 AD); 2nd Century: Hippolytus (190 AD); 3rd Century: Apostolic Constitutions, Epistle ascribed to Dionysius of Alexandria (264 AD), Gregory Thaumaturgus; 4th Century: Basil the Great (355 AD), Chrysostom (380 AD), Didymus (325 AD), Diodorus (370 AD), Gregory of Nazianzus (355 AD), Gregory of Nyssa (370 AD). "Euthalian" chapter title of I Tim. 3, attesting to "God in the flesh."; 5th Century: Anon. citation in works of Athanasius (430 AD), Cyril of Alexandria (410 AD), Euthalius (458 AD), Macedonius 11(496 AD), Theodoret (420 AD); 6th Century: Severus, Bishop of Antioch (512 AD); 8th Century: Epiphanius of Catana (787 AD), John Damascene (730 AD), Theodorus Studita (790 AD); 10th Century: Ecumenius (990 AD); 11th Century: Theophylact (1077 AD); 12th Century: Euthymius (1116 AD).
Hippolytus (170-236 A.D.)
"God was manifested in the flesh." (Against the Heresies of Noetus I: 1:17), and
Dionysius (3rd cent.)
"For God was manifested in the flesh." (Conciliations I: 1:853) ..." -
WHO IS THE SON OF GOD?
So, what is B. Metzger talking about, when he says, "... no patristic writer prior to the last third of the fourth century testifies to the reading θεός ..."
When B. Metzger says, "... The reading θεός arose either (a) accidentally, through the misreading of oc as θς, or (b) deliberately ..." is simply his own personal conclusion based upon his denial of the previously given facts, that he conveniently leaves out. Coming to a conclusion based on partial evidence (by willingness), is just bias.
Additionally, "Bruce Metzger was involved with Catholic biblical scholarship, serving on the board of the Catholic Biblical Association ...", and separately, "... In 1969 he was elected to membership in the
Catholic Biblical Association. ..." -
Bruce M. Metzger - Wikipedia
I see that you continue to support catholicism, and its catholic (and catholic associated) scholars.