The Meaning of Colossians 1:16 Explained

Colossians 1:16

KJV: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

YLT: because in him were the all things created, those in the heavens, and those upon the earth, those visible, and those invisible, whether thrones, whether lordships, whether principalities, whether authorities; all things through him, and for him, have been created,

Darby: because by him were created all things, the things in the heavens and the things upon the earth, the visible and the invisible, whether thrones, or lordships, or principalities, or authorities: all things have been created by him and for him.

ASV: for in him were all things created, in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and unto him;

KJV Reverse Interlinear

For  by  him  were  all things  created,  that are in  heaven,  and  that are in  earth,  visible  and  invisible,  whether  [they be] thrones,  or  dominions,  or  principalities,  or  powers:  all things  were created  by  him,  and  for  him: 

What does Colossians 1:16 Mean?

Verse Meaning

Christ is the originator of creation ("in Him," Colossians 1:16 a). All things-in every place, of every sort, and of every rank-originated with Him. God mediated the life of the entire universe through His Son (cf. John 1:3; John 1:10; Hebrews 1:2). He is the architect of creation. Paul listed various ranks of angelic beings, namely, invisible rulers and authorities. He may have been using the terminology of the false teachers who taught many gradations within the angelic sphere. [1] Or these gradations really may exist. In Gnosticism, and in its primitive development in Colossae, angels received veneration depending on their supposed rank. Probably ranks of heavenly powers are in view here ( Colossians 1:16). [2] Thus Paul claimed that Christ is superior to all angelic beings (cf. Hebrews 1:1-14).
"If it is asked whether the spiritual forces which Christ vanquished on the Cross are to be regarded as personal or impersonal, the answer is probably "both." Whatever forces there are, of either kind, that hold human souls in bondage, Christ has shown Himself to be their Master, and those who are united to Him by faith need have no fear of them." [3]
Christ is the agent of creation ("through Him," Colossians 1:16 b). He accomplished creation (cf. John 1:3; Hebrews 1:2). He is the builder of the creation.
Christ is the goal of creation ("for Him," Colossians 1:16 b). History is moving toward a goal when the whole created universe will glorify Christ (cf. 1 Corinthians 15:25; Philippians 2:10-11; Revelation 19:16). [1]1
"Several steps are involved in the construction of a substantial building. First, an architect is obtained to design the building and prepare plans and specifications in accordance with the expressed desires of the owner. Then the plans are submitted for bids by builders or contractors, and a builder secured. After the completion of the edifice, it is occupied by the owner and devoted to its intended use. Our Lord is not only the builder of the universe; He is also its architect and owner. All things have been created in Him (the eternal plans for the creation abide in Him), by Him (He acted as builder), and for Him (the creation belongs to Him and is to reflect His glory)." [5]
"For centuries, the Greek philosophers had taught that everything needed a primary cause, an instrumental cause, and a final cause. The primary cause is the plan, the instrumental cause the power, and the final cause the purpose. When it comes to Creation, Jesus Christ is the primary cause (He planned it), the instrumental cause (He produced it), and the final cause (He did it for His own pleasure)." [6]
Paul used the verb "created" twice in Colossians 1:16. In the first instance it is in the Greek aorist tense and refers to creation as an act. In the second it is in the Greek perfect tense picturing ". . . the universe as still remaining the monument and proof of His creative might." [5]

Context Summary

Colossians 1:9-20 - Our Wondrous Privileges In Christ
Here is a paragraph which may fitly form part of our daily intercession for ourselves and others. We all need a quicker insight into God's will, and this is only acquired through the wisdom and understanding communicated by the Holy Spirit to our spirits. But that understanding is conditioned, as in Colossians 1:10, by a daily behavior which pleases God and bears fruit in every good work. It is as we slowly climb the ascent of consistent living that the landscape of God's nature expands around us. As character and knowledge grow, so will our spiritual strength; but notice that frequently such strength is needed not so much for great exploits, as for the patient bearing of the Cross, Colossians 1:11.
In view of the fact that we are being qualified for an inheritance in light, there should be a song of perennial thanksgiving proceeding from us. What a wonder that the sons of ignorance and night can dwell in the Eternal Light, through the Eternal Love! It is not enough to receive the forgiveness of sins, we must be conformed to the image of the Son, who is Himself the image of the Father, Colossians 1:15. Notice the pre-eminence of Jesus-in creation, Colossians 1:16; in the Church, Colossians 1:18; in resurrection, Colossians 1:18; and in the great enterprise of reconciliation and restoration, Colossians 1:20. Let Him be pre-eminent for us also! [source]

Chapter Summary: Colossians 1

1  After salutation Paul thanks God for the Colossians' faith;
7  confirms the doctrine of Epaphras;
9  prays further for their increase in grace;
14  describes the supremacy of Christ;
21  encourages them to receive Jesus Christ, and commends his own ministry

Greek Commentary for Colossians 1:16

All things [τα παντα]
The universe as in Romans 11:35, a well-known philosophical phrase. It is repeated at the end of the verse. [source]
In him were created [εν αυτωι εκτιστη]
Paul now gives the reason It is the constative aorist passive indicative εκτιστη — ektisthē (from κτιζω — ktizō old verb, to found, to create (Romans 1:25). This central activity of Christ in the work of creation is presented also in John 1:3; Hebrews 1:2 and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through “the Son of his love.” All earthly dignities are included. Have been created (εκτισται — ektistai). Perfect passive indicative of κτιζω — ktizō “stand created,” “remain created.” The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe. Through him As the intermediate and sustaining agent. He had already used εν αυτωι — en autōi (in him) as the sphere of activity. And unto him (και εις αυτον — kai eis auton). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι — en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον — en autōiclass="normal greek">δι ον — di' autouclass="normal greek">δι ου — eis auton used of Christ. See note on Hebrews 2:10 for τα παντα — di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα — di' hou (by means of whom) applied to God concerning the universe (εχ — ta panta). In Romans 11:35 we find εν — ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια — ex in this connection of Christ, but only εις — en εχ — dia and δια — eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
Have been created [εκτισται]
Perfect passive indicative of κτιζω — ktizō “stand created,” “remain created.” The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe. [source]
Through him [δι αυτου]
As the intermediate and sustaining agent. He had already used εν αυτωι — en autōi (in him) as the sphere of activity. And unto him (και εις αυτον — kai eis auton). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι — en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον — en autōiclass="normal greek">δι ον — di' autouclass="normal greek">δι ου — eis auton used of Christ. See note on Hebrews 2:10 for τα παντα — di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα — di' hou (by means of whom) applied to God concerning the universe (εχ — ta panta). In Romans 11:35 we find εν — ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια — ex in this connection of Christ, but only εις — en εχ — dia and δια — eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
And unto him [και εις αυτον]
This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι — en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον — en autōiclass="normal greek">δι ον — di' autouclass="normal greek">δι ου — eis auton used of Christ. See note on Hebrews 2:10 for τα παντα — di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα — di' hou (by means of whom) applied to God concerning the universe In Romans 11:35 we find εν — ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια — ex in this connection of Christ, but only εις — en εχ — dia and δια — eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
By him [ἐν αὐτῶ]
Rev., in Him. In is not instrumental but local; not denying the instrumentality, but putting the fact of creation with reference to its sphere and center. In Him, within the sphere of His personality, resides the creative will and the creative energy, and in that sphere the creative act takes place. Thus creation was dependent on Him. In Christ is a very common phrase with Paul to express the Church's relation to Him. Thus “one body in Christ,” Romans 12:5; “fellow-workers in Jesus Christ,” Romans 16:3. Compare Romans 16:7, Romans 16:9, Romans 16:11; 1 Corinthians 1:30; 1 Corinthians 4:15, etc. [source]
All things [τὰ πάντα]
The article gives a collective sense - the all, the whole universe of things. Without the article it would be all things severally. [source]
All things [τὰ πάντα]
Recapitulating. Collectively as before. [source]
Were created [ἐκτίσθη]
See on John 1:3. The aorist tense, denoting a definite historical event. [source]
Visible - invisible []
Not corresponding to earthly and heavenly. There are visible things in heaven, such as the heavenly bodies, and invisible things on earth, such as the souls of men. [source]
Thrones, dominions, principalities, powers [θρόνοι, κυριότητες, ἀρχαὶ, ἐξουσίαι]
Compare Ephesians 1:21; Ephesians 3:10; Ephesians 6:12; 1 Corinthians 15:24; Romans 8:38; Colossians 2:10, Colossians 2:15; Titus 3:1. In Titus 3:1, they refer to earthly dignities, and these are probably included in 1 Corinthians 15:24. It is doubtful whether any definite succession of rank is intended. At any rate it is impossible to accurately define the distinctions. It has been observed that wherever principalities ( ἀρχαὶ ) and powers ( ἐξουσίαι ) occur together, principalities always precedes, and that δύναμις power(see Ephesians 1:21) when occurring with either of the two, follows it; or, when occurring with both, follows both. The primary reference is, no doubt, to the celestial orders; but the expressions things on earth, and not only in this world in the parallel passage, Ephesians 1:21, indicate that it may possibly include earthly dignities. Principalities and powers are used of both good and evil powers. See Ephesians 3:10; Ephesians 6:12; Colossians 2:15. The passage is aimed at the angel-worship of the Colossians (see Introduction); showing that while they have been discussing the various grades of angels which fill the space between God and men, and depending on them as media of communion with God, they have degraded Christ who is above them all, and is the sole mediator. Compare Hebrews 1:5-14, where the ideas of the Son as Creator and as Lord of the angels are also combined. Thrones occurs only here in enumerations of this kind. It seems to indicate the highest grade. Compare Revelation 4:4, θρόνοι thronesA.V. seats, and see note. Thrones here probably means the enthroned angels. Dominions or dominations, also Ephesians 1:21. Principalities or princedoms. In Romans 8:38, this occurs without powers which usually accompanies it. [source]
Were created [ἔκτισται]
Rev., correctly, have been created. The perfect tense instead of the aorist, as at the beginning of the verse. “The latter describes the definite, historical act of creation; the former the continuous and present relations of creation to the Creator” (Lightfoot). So John 1:3. “Without Him did not any thing come into being ( ἐγένετο , aorist) which hath come into being” (and exists, γέγονεν , see note). [source]
By Him and for Him [δι ' αὐτοῦ καὶ εἰς αὐτὸν]
Rev., better, through Him and unto Him. See on Romans 11:36. Compare in Him at the beginning of the verse. There Christ was represented as the conditional cause of all things. All things came to pass within the sphere of His personality and as dependent upon it. Here He appears as the mediating cause; through Him, as 1 Corinthians 8:6. Unto Him. All things, as they had their beginning in Him, tend to Him as their consummation, to depend on and serve Him. Compare Revelation 22:13; and Hebrews 2:10; “for whose sake ( δι ' ὃν ) and through whose agency ( δι ' οὗ ) are all things” Rev., “for whom and through whom.” See also Ephesians 1:10, Ephesians 1:23; Ephesians 4:10; Philemon 2:9-11; 1 Corinthians 15:28. The false teachers maintained that the universe proceeded from God indirectly, through a succession of emanations. Christ, at best, was only one of these. As such, the universe could not find its consummation in Him. [source]

Reverse Greek Commentary Search for Colossians 1:16

Luke 6:20 Kingdom of God [ἡ βασιλεία τοῦ θεοῦ]
Matthew has kingdom of heaven, or of the heavens ( τῶν οὐρανῶν )a phrase used by him only, and most frequently employed by Christ himself to describe the kingdom; though Matthew also uses, less frequently, kingdom of God. The two are substantially equivalent terms, though the pre-eminent title was kingdom of God, since it was expected to be fully realized in the Messianic era, when God should take upon himself the kingdom by a visible representative. Compare Isaiah 40:9, “Behold your God. ” The phrase kingdom of Heaven was common in the Rabbinical writings, and had a double signification: the historical kingdom and the spiritual and moral kingdom. They very often understood by it divine worship; adoration of God; the sum of religious duties; but also the Messianic kingdom. The kingdom of God is, essentially, the absolute dominion of God in the universe, both in a physical and a spiritual sense. It is “an organic commonwealth which has the principle of its existence in the will of God” (Tholuck). It was foreshadowed in the Jewish theocracy. The idea of the kingdom advanced toward clearer definition from Jacob's prophecy of the Prince out of Judah (Genesis 49:10), through David's prophecy of the everlasting kingdom and the king of righteousness and peace (Daniel 7:14-27; Daniel 4:25; Daniel 2:44). In this sense it was apprehended by John the Baptist. -DIVIDER-
-DIVIDER-
The ideal kingdom is to be realized in the absolute rule of the eternal Son, Jesus Christ, by whom all things are made and consist (John 1:3; Colossians 1:16-20), whose life of perfect obedience to God and whose sacrificial offering of love upon the cross reveal to men their true relation to God, and whose spirit works to bring them into this relation. The ultimate idea of the kingdom is that of “a redeemed humanity, with its divinely revealed destiny manifesting itself in a religious communion, or the Church; asocial communion, or the state; and an aesthetic communion, expressing itself in forms of knowledge and art.”-DIVIDER-
This kingdom is both present (Matthew 11:12; Matthew 12:28; Matthew 16:19; Luke 11:20; Luke 16:16; Luke 17:21; see, also, the parables of the Sower, the Tares, the Leaven, and the Drag-net; and compare the expression “theirs, or yours, is the kingdom,” Matthew 5:3; Luke 6:20) and future (Daniel 7:27; Matthew 13:43; Matthew 19:28; Matthew 25:34; Matthew 26:29; Mark 9:47; 2 Peter 1:11; 1 Corinthians 6:9; Revelation 20:1-15 sq.). As a present kingdom it is incomplete and in process of development. It is expanding in society like the grain of mustard seed (Matthew 13:31, Matthew 13:32); working toward the pervasion of society like the leaven in the lump (Matthew 13:33). God is in Christ reconciling the world unto himself, and the Gospel of Christ is the great instrument in that process (2 Corinthians 5:19, 2 Corinthians 5:20). The kingdom develops from within outward under the power of its essential divine energy and law of growth, which insures its progress and final triumph against all obstacles. Similarly, its work in reconciling and subjecting the world to God begins at the fountain-head of man's life, by implanting in his heart its own divine potency, and thus giving a divine impulse and direction to the whole man, rather than by moulding him from without by a moral code. The law is written in his heart. In like manner the State and the Church are shaped, not by external pressure, like the Roman empire and the Roxnish hierarchy, but by the evolution of holy character in men. The kingdom of God in its present development is not identical with the Church. It is a larger movement which includes the Church. The Church is identified with the kingdom to the degree in which it is under the power of the spirit of Christ. “As the Old Testament kingdom of God was perfected and completed when it ceased to be external, and became internal by being enthroned in the heart, so, on the other hand, the perfection of the New Testament kingdom will consist in its complete incarnation and externalization; that is, when it shall attain an outward manifestation, adequately expressing, exactly corresponding to its internal principle” (Tholuck). The consummation is described in Revelation 21,22. -DIVIDER-
-DIVIDER-
[source]

John 1:3 By Him [δἰ αὐτοῦ]
Literally, through him. The preposition διά is generally used to denote the working of God through some secondary agency, as διὰ τοῦ προφήτου , through the prophet (Matthew 1:22, on which see note). It is the preposition by which the relation of Christ to creation is usually expressed (see 1 Corinthians 8:6; Colossians 1:16; Hebrews 1:2), though it is occasionally used of the Father (Hebrews 2:10; Romans 11:36, and Galatians 1:1, where it is used of both). Hence, as Godet remarks, it “does not lower the Word to the rank of a simple instrument,” but merely implies a different relation to creation on the part of the Father and the Son. [source]
John 1:3 All things [πάντα]
Regarded severally. The reference is to the infinite detail of creation, rather than to creation as a whole, which is expressed by τὰ πάντα , the all (Colossians 1:16). For this reason John avoids the word κόσμος , the world, which denotes the world as a great system. Hence Bengel, quoted by Meyer, is wrong in referring to κόσμῳ (the world ) of John 1:10as a parallel. [source]
John 1:3 Were made [ἐγένετο]
Literally, came into being, or became. Expressing the passage from nothingness into being, and the unfolding of a divine order. Compare John 1:14, John 1:17. Three words are used in the New Testament to express the act of creation: κτίζειν , to create (Revelation 4:11; Revelation 10:6; Colossians 1:16); ποιεῖν , to make (Revelation 14:7; Mark 10:6), both of which refer to the Creator; and γίγνεσθαι , to become, which refers to that which is created. In Mark 10:6, both words occur. “From the beginning of the creation ( κτίσεως ) God made ” ( ἐποίησεν ). So in Ephesians 2:10: “We are His workmanship ( ποίημα ), created ( κτισθέντες ) in Christ Jesus.” Here the distinction is between the absolute being expressed by ἦν (see on John 1:1), and the coming into being of creation ( ἐγένετο ). The same contrast occurs in John 1:6, John 1:9. “A man sent from God came into being ” ( ἐγένετο ); “the true Light was ” ( ἦν ). “The main conception of creation which is present in the writings of St. John is expressed by the first notice which he makes of it: All things came into being through the Word. This statement sets aside the notions of eternal matter and of inherent evil in matter. 'There was when' the world 'was not' (John 17:5, John 17:24); and, by implication, all things as made were good. The agency of the Word, 'who was God,' again excludes both the idea of a Creator essentially inferior to God, and the idea of an abstract Monotheism in which there is no living relation between the creature and the Creator; for as all things come into being 'through' the Word, so they are supported 'in' Him (John 1:3; compare Colossians 1:16sq.; Hebrews 1:3). And yet more, the use of the term ἐγένετο , came into being, as distinguished from ἐκτίσθη , were created, suggests the thought that creation is to be regarded (according to our apprehension) as a manifestation of a divine law of love. Thus creation (all things came into being through Him ) answers to the Incarnation (the Word became flesh ). All the unfolding and infolding of finite being to the last issue lies in the fulfillment of His will who is love” (Westcott, on 1 John 2:17). [source]
John 1:3 All things [παντα]
The philosophical phrase was τα παντα — ta panta (the all things) as we have it in 1 Corinthians 8:6; Romans 11:36; Colossians 1:16. In John 1:10 John uses ο κοσμος — ho kosmos (the orderly universe) for the whole. Were made (egeneto). Second aorist middle indicative of γινομαι — ginomai the constative aorist covering the creative activity looked at as one event in contrast with the continuous existence of ην — ēn in John 1:1 and John 1:2. All things “came into being.” Creation is thus presented as a becoming By him By means of him as the intermediate agent in the work of creation. The Logos is John‘s explanation of the creation of the universe. The author of Hebrews (Hebrews 1:2) names God‘s Son as the one “through whom he made the ages.” Paul pointedly asserts that “the all things were created in him” (Christ) and “the all things stand created through him and unto him” (Colossians 1:16). Hence it is not a peculiar doctrine that John here enunciates. In 1 Corinthians 8:6, Paul distinguishes between the Father as the primary source Without him Old adverbial preposition with the ablative as in Philemon 2:14, “apart from.” John adds the negative statement for completion, another note of his style as in John 1:20; 1 John 1:5. Thus John excludes two heresies (Bernard) that matter is eternal and that angels or aeons had a share in creation. Not anything “Not even one thing.” Bernard thinks the entire Prologue is a hymn and divides it into strophes. That is by no means certain. It is doubtful also whether the relative clause “that hath been made” (ο γεγονεν — ho gegonen) is a part of this sentence or begins a new one as Westcott and Hort print it. The verb is second perfect active indicative of γινομαι — ginomai Westcott observes that the ancient scholars before Chrysostom all began a new sentence with ο γεγονεν — ho gegonen The early uncials had no punctuation. [source]
John 1:4 In him was life [εν αυτωι ζωη ην]
That which has come into being (John 1:3) in the Logos was life. The power that creates and sustains life in the universe is the Logos. This is what Paul means by the perfect passive verb εκτισται — ektistai (stands created) in Colossians 1:16. This is also the claim of Jesus to Martha (John 11:25). This is the idea in Hebrews 1:3 “bearing (upholding) the all things by the word of his power.” Once this language might have been termed unscientific, but not so now after the spiritual interpretation of the physical world by Eddington and Jeans. Usually in John ζωη — zōē means spiritual life, but here the term is unlimited and includes all life; only it is not βιος — bios (manner of life), but the very principle or essence of life. That is spiritual behind the physical and to this great scientists today agree. It is also personal intelligence and power. Some of the western documents have εστιν — estin here instead of ην — ēn to bring out clearly the timelessness of this phrase of the work of the Λογος — Logos And the life was the light of men Here the article with both ζωη — zōē and πως — phōs makes them interchangeable. “The light was the life of men” is also true. That statement is curiously like the view of some physicists who find in electricity (both light and power) the nearest equivalent to life in its ultimate physical form. Later Jesus will call himself the light of the world (John 8:12). John is fond of these words life and light in Gospel, Epistles, Revelation. He here combines them to picture his conception of the Pre-incarnate Logos in his relation to the race. He was and is the Life of men (των αντρωπον — tōn anthrōpon generic use of the article) and the Light of men. John asserts this relation of the Logos to the race of men in particular before the Incarnation. [source]
John 1:10 He was in the world [εν τωι κοσμωι ην]
Imperfect tense of continuous existence in the universe before the Incarnation as in John 1:1 and John 1:2. Was made by him “Through him.” Same statement here of “the world” Second aorist active indicative of common verb γινοσκω — ginoskō what Gildersleeve called a negative aorist, refused or failed to recognize him, his world that he had created and that was held together by him (Colossians 1:16). Not only did the world fail to know the Pre-incarnate Logos, but it failed to recognize him when he became Incarnate (John 1:26). Two examples in this sentence of John‘s fondness for και — kai as in John 1:1, John 1:4, John 1:5, and John 1:14, the paratactic rather than the hypotactic construction, like the common Hebrew use of wav f0). [source]
Romans 5:21 Unto death [ἐν τῷ θανάτῳ]
Wrong. In death, as Rev. As the sphere or dominion of death's tyranny. Compare Romans 5:14, “death reigned.” Some, however, explain the preposition as instrumental, by death. How much is lost by the inaccurate rendering of the prepositions. Ellicott remarks that there are few points more characteristic of the apostle's style than his varied but accurate use of prepositions, especially of two or more in the same or in immediately contiguous clauses. See Romans 3:22; Ephesians 4:6; Colossians 1:16. [source]
1 Corinthians 15:24 Rule - authority - power [ἀρχὴν , ἐξουσίαν , δύναμιν]
Abstract terms for different orders of spiritual and angelic powers; as Ephesians 1:21; Ephesians 3:10; Ephesians 6:12; Colossians 1:16. [source]
1 Corinthians 8:6 Of whom [εχ ου]
As the source (εχ — ex) of the universe (τα παντα — ta panta as in Romans 11:36; Colossians 1:16.) and also our goal is God (εις αυτον — eis auton) as in Romans 11:36 where δι αυτου — di' autou is added whereas here δι ου — di' hou (through whom) and δι αυτου — di' autou (through him) point to Jesus Christ as the intermediate agent in creation as in Colossians 1:15-20; John 1:3. Here Paul calls Jesus Lord (Κυριος — Kurios) and not God (τεος — theos), though he does apply that word to him in Romans 9:5; Titus 2:13; Colossians 2:9; Acts 20:28. [source]
Ephesians 6:12 Principalities and powers []
See on Colossians 1:16. [source]
Ephesians 1:21 Principality, power, etc. []
These words usually refer to angelic powers; either good, as Ephesians 3:10; Colossians 1:16; Colossians 2:10; or bad, as Ephesians 6:12; 1 Corinthians 15:24; Colossians 2:15; or both, as Romans 8:38. See on Colossians 1:16; see on Colossians 2:15. Here probably good, since the passage relates to Christ's exaltation to glory rather than to His victory over evil powers. [source]
Ephesians 1:21 Far above all rule [υπερανω πασης αρχης]
Late compound adverbial preposition (υπερ ανω — huperαιωνι — anō) with the ablative case. In N.T. only here and Hebrews 9:5. As in Colossians 1:16, so here Paul claims primacy for Jesus Christ above all angels, aeons, what not. These titles all were used in the Gnostic speculations with a graduated angelic hierarchy. [source]
Ephesians 2:10 Created [κτιστεντες]
First aorist passive participle of κτιζω — ktizō not the original creation as in Colossians 1:16; Ephesians 3:9, but the moral and spiritual renewal in Christ, the new birth, as in Ephesians 2:15; Ephesians 4:24. For good works (επι εργοις αγατοις — epi ergois agathois). Probably the true dative of purpose here with επι — epi (Robertson, Grammar, p. 605). Purpose of the new creation in Christ. Which Attraction of the relative α — ha (accusative after προητοιμασεν — proētoimasen) to case of the antecedent εργοις — ergois Afore prepared (προητοιμασεν — proētoimasen). First aorist active indicative of προητοιμαζω — proētoimazō old verb to make ready beforehand. In N.T. only here and Romans 9:23. Good works by us were included in the eternal foreordination by God. That we should walk in them Expexegetic final clause explanatory of the election to good works. [source]
Colossians 1:20 All things [τὰ πάντα]
Must be taken in the same sense as in Colossians 1:16, Colossians 1:17, Colossians 1:18, the whole universe, material and spiritual. The arrangement of clauses adopted by Rev. is simpler. [source]
Colossians 1:17 By Him [ἐν αὐτῷ]
In Him as Colossians 1:16. So Rev. [source]
Colossians 2:15 Having spoiled principalities and powers [ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας]
For the verb spoiled, see on putting off, Colossians 2:11. The principalities and powers are the angelic hosts through whose ministry the law was given. See Deuteronomy 33:2; Acts 7:53; Hebrews 2:2; Galatians 3:19. Great importance was attached, in the later rabbinical schools, to the angels who assisted in giving the law; and that fact was not without influence in shaping the doctrine of angelic mediators, one of the elements of the Colossian heresy, which was partly Judaic. This doctrine Paul strikes at in Colossians 1:16; Colossians 2:10; here, and Colossians 2:18. God put off from himself, when the bond of the law was rendered void in Christ's crucifixion, that ministry of angels which waited on the giving of the law, revealing Christ as the sole mediator, the head of every principality and power (Colossians 2:10). The directness of the gospel ministration, as contrasted with the indirectness of the legal ministration, is touched upon by Paul in Galatians 3:19sqq.; 2 Corinthians 3:12sqq.; Hebrews 2:2. [source]
Colossians 1:19 It pleased the Father that in Him should all fullness dwell [ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι]
Εὐδοκέω tothink it good, to be well pleased is used in the New Testament, both of divine and of human good-pleasure; but, in the former case, always of God the Father. So Matthew 3:17; Luke 12:32; 1 Corinthians 1:21. The subject of was well pleased, God, is omitted as in James 1:12, and must be supplied; so that, literally, the passage would read, God was well pleased that in Him, etc. Rev., it was the good pleasure of the Father. Fullness, Rev, correctly, the fullness. See on Romans 11:12; see on John 1:16. The word must be taken in its passive sense - that with which a thing is filled, not that which fills. The fullness denotes the sum-total of the divine powers and attributes. In Christ dwelt all the fullness of God as deity. The relation of essential deity to creation and redemption alike, is exhibited by John in the very beginning of his gospel, with which this passage should be compared. In John the order is: 1. The essential nature of Christ; 2. Creation; 3. Redemption. Here it is: 1. Redemption (Colossians 1:13); 2. Essential being of the Son (Colossians 1:15); 3. The Son as Creator (Colossians 1:16); 4. The Church, with Christ as its head (Colossians 1:18). Compare 2 Corinthians 5:19; Ephesians 1:19, Ephesians 1:20, Ephesians 1:23. Paul does not add of the Godhead to the fullness, as in Colossians 2:9since the word occurs in direct connection with those which describe Christ's essential nature, and it would seem not to have occurred to the apostle that it could be understood in any other sense than as an expression of the plenitude of the divine attributes and powers. Thus the phrase in Him should all the fullness dwell gathers into a grand climax the previous statements - image of God, first-born of all creation, Creator, the eternally preexistent, the Head of the Church, the victor over death, first in all things. On this summit we pause, looking, like John, from Christ in His fullness of deity to the exhibition of that divine fullness in redemption consummated in heaven (Colossians 1:20-22). -DIVIDER-
-DIVIDER-
There must also be taken into the account the selection of this word fullness with reference to the false teaching in the Colossian church, the errors which afterward were developed more distinctly in the Gnostic schools. Pleroma fullness was used by the Gnostic teachers in a technical sense, to express the sum-total of the divine powers and attributes. “From the pleroma they supposed that all those agencies issued through which God has at any time exerted His power in creation, or manifested His will through revelation. These mediatorial beings would retain more or less of its influence, according as they claimed direct parentage from it, or traced their descent through successive evolutions. But in all cases this pleroma was distributed, diluted, transformed, and darkened by foreign admixture. They were only partial and blurred images, often deceptive caricatures, of their original, broken lights of the great Central Light” (Lightfoot). Christ may have been ranked with these inferior images of the divine by the Colossian teachers. Hence the significance of the assertion that the totality of the divine dwells in Him. [source]

Colossians 1:14 In whom [εν ωι]
In Christ as in Ephesians 1:7. This great sentence about Christ carries on by means of three relatives (εν ωι — en hōi Colossians 1:14, ος — hos Colossians 1:15, ος — hos Colossians 1:18) and repeated personal pronoun (αυτος — autos), twice with οτι — hoti (Colossians 1:15, Colossians 1:19), thrice with και — kai (Colossians 1:17, Colossians 1:18, Colossians 1:20), twice alone (Colossians 1:16, Colossians 1:20). [source]
Colossians 1:17 Consist [συνεστηκεν]
Perfect active indicative (intransitive) of συνιστημι — sunistēmi old verb, to place together and here to cohere, to hold together. The word repeats the statements in Colossians 1:16, especially that in the form εκτισται — ektistai Christ is the controlling and unifying force in nature. The Gnostic philosophy that matter is evil and was created by a remote aeon is thus swept away. The Son of God‘s love is the Creator and the Sustainer of the universe which is not evil. [source]
Colossians 1:20 Through the blood of his cross [ειτε τα εν τοις ουρανοις]
This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the causa medians (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today. Or things in the heavens (eite ta en tois ouranois). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like Colossians 1:16 not put in categorical form (Abbott), universitas rerum (Ellicott). [source]
Colossians 1:20 Or things in the heavens [eite ta en tois ouranois)]
Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like Colossians 1:16 not put in categorical form (Abbott), universitas rerum (Ellicott). [source]
Colossians 1:20 Unto himself [αυτον]
Unto God, though αυτον — auton is not reflexive unless written ειρηνοποιησας — hauton Having made peace (ειρηνοποιος — eirēnopoiēsas). Late and rare compound (Proverbs 10:10 and here only in N.T.) from ποιων ειρηνην — eirēnopoios peacemaker (Matthew 5:9; here only in N.T.). In Ephesians 2:15 we have πληρωμα — poiōn eirēnēn (separate words) making peace. Not the masculine gender, though agreeing with the idea of Christ involved even if ευδοκησεν — plērōma be taken as the subject of τεος — eudokēsen a participial anacoluthon (construction according to sense as in Colossians 2:19). If ευδοκησεν — theos be taken as the subject of ειρηνοποιησας — eudokēsen the participle τεος — eirēnopoiēsas refers to Christ, not to δια του αιματος του σταυρου αυτου — theos (God). Through the blood of his cross This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the causa medians (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today. Or things in the heavens (eite ta en tois ouranois). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like Colossians 1:16 not put in categorical form (Abbott), universitas rerum (Ellicott). [source]
Colossians 1:23 Pistei []
is in the locative case (in faith). Grounded (τετεμελιωμενοι — tethemeliōmenoi). Perfect passive participle of τεμελιοω — themelioō old verb from τεμελιος — themelios (adjective, from τεμα — thema from τιτημι — tithēmi laid down as a foundation, substantive, 1 Corinthians 3:11.). Picture of the saint as a building like Ephesians 2:20. Steadfast Old adjective from εδρα — hedra (seat). In N.T. only here, 1 Corinthians 7:37; 1 Corinthians 15:58. Metaphor of seated in a chair. Not moved away (μη μετακινουμενοι — mē metakinoumenoi). Present passive participle (with negative μη — mē) of μετακινεω — metakineō old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. From the hope of the gospel Ablative case with απο — apo The hope given by or in the gospel and there alone. Which ye heard (ου ηκουσατε — hou ēkousate). Genitive case of relative either by attraction or after ηκουσατε — ēkousate The Colossians had in reality heard the gospel from Epaphras. Preached First aorist passive participle of κηρυσσω — kērussō to herald, to proclaim. In all creation (εν πασηι κτισει — en pasēi ktisei). Κτισις — Ktisis is the act of founding (Romans 1:20) from κτιζω — ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Colossians 1:23 Preached [κηρυχτεντος]
First aorist passive participle of κηρυσσω — kērussō to herald, to proclaim. In all creation (εν πασηι κτισει — en pasēi ktisei). Κτισις — Ktisis is the act of founding (Romans 1:20) from κτιζω — ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Colossians 1:23 In all creation [εν πασηι κτισει]
Κτισις — Ktisis is the act of founding (Romans 1:20) from κτιζω — ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. [source]
Colossians 1:23 Steadfast [εδραιοι]
Old adjective from εδρα — hedra (seat). In N.T. only here, 1 Corinthians 7:37; 1 Corinthians 15:58. Metaphor of seated in a chair. Not moved away (μη μετακινουμενοι — mē metakinoumenoi). Present passive participle (with negative μη — mē) of μετακινεω — metakineō old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. From the hope of the gospel Ablative case with απο — apo The hope given by or in the gospel and there alone. Which ye heard (ου ηκουσατε — hou ēkousate). Genitive case of relative either by attraction or after ηκουσατε — ēkousate The Colossians had in reality heard the gospel from Epaphras. Preached First aorist passive participle of κηρυσσω — kērussō to herald, to proclaim. In all creation (εν πασηι κτισει — en pasēi ktisei). Κτισις — Ktisis is the act of founding (Romans 1:20) from κτιζω — ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Colossians 1:23 From the hope of the gospel [απο της ελπιδος του ευαγγελιου]
Ablative case with απο — apo The hope given by or in the gospel and there alone. Which ye heard (ου ηκουσατε — hou ēkousate). Genitive case of relative either by attraction or after ηκουσατε — ēkousate The Colossians had in reality heard the gospel from Epaphras. Preached First aorist passive participle of κηρυσσω — kērussō to herald, to proclaim. In all creation (εν πασηι κτισει — en pasēi ktisei). Κτισις — Ktisis is the act of founding (Romans 1:20) from κτιζω — ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
1 Thessalonians 4:16 Archangel [ἀρχαγγέλου]
Only here and Judges 1:9. Not in O.T. The Pauline angelology shows traces of Rabbinical teachings in the idea of orders of angels. See Ephesians 1:21; Colossians 1:16; Romans 8:38. The archangels appear in the apocryphal literature. In the Book of Enoch (see on Judges 1:14) four are named, Michael, Uriel, Raphael, and Gabriel. Michael is set over the tree which, at the time of the great judgment, will be given over to the righteous and humble, and from the fruit of which life will be given to the elect. In Revelation href="/desk/?q=re+8:2&sr=1">Revelation 8:2. See also on Judges 1:9, and comp. Daniel 12:1. [source]
Titus 3:1 Principalities and powers [ἀρχαῖς ἐξουσίαις]
Omit and. Principalities which are authorities. Ἁρχή beginning= that which begins: the leader, principality. See on Colossians 1:16; see on Judges 1:6; see on Acts 10:11. Only here in Pastorals. Ἑξουσία rightauthority. See on Mark 2:10; see on John 1:12; see on Colossians 1:16. Only here in Pastorals. For the combination principalities and powers, see on Luke 20:20. [source]
Hebrews 1:3 And upholding all things [φέρων τε τὰ πάντα]
Rend. maintaining. Upholding conveys too much the idea of the passive support of a burden. “The Son is not an Atlas, sustaining the dead weight of the world” (quoted by Westcott). Neither is the sense that of ruling or guiding, as Philo (De Cherub. § 11), who describes the divine word as “the steersman and pilot of the all.” It implies sustaining, but also movement. It deals with a burden, not as a dead weight, but as in continual movement; as Weiss puts it, “with the all in all its changes and transformations throughout the aeons.” It is concerned, not only with sustaining the weight of the universe, but also with maintaining its coherence and carrying on its development. What is said of God, Colossians 1:17, is here said or implied of Christ: τὰ πάντα ἐν αὐτῷ συνέστηκεν allthings (collectively, the universe) consist or maintain their coherence in him. So the Logos is called by Philo the bond ( δεσμὸς ) of the universe; but the maintenance of the coherence implies the guidance and propulsion of all the parts to a definite end. All things ( τὰ πάντα ) collectively considered; the universe; all things in their unity. See Hebrews 2:10; Romans 8:32; Romans 11:36; 1 Corinthians 8:6; Ephesians 1:10; Colossians 1:16. [source]
Hebrews 1:2 By whom also he made the worlds [δι ' οὗ καὶ ἐποίησεν τοὺς αἰῶνας]
Διὰ commonly expresses secondary agency, but, in some instances, it is used of God's direct agency. See 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 4:7. Christ is here represented as a mediate agency in creation. The phrase is, clearly, colored by the Alexandrian conception, but differs from it in that Christ is not represented as a mere instrument, a passive tool, but rather as a cooperating agent. “Every being, to reach existence, must have passed through the thought and will of the Logos” (Godet); yet “the Son can do nothing of himself but what he seeth the Father doing” (John 5:19). With this passage Colossians 1:16should be studied. There it is said that all things, collectively ( τὰ πάντα ), were created in him ( ἐν αὐτῷ ) and through him ( δι ' αὐτοῦ as here). The former expression enlarges and completes the latter. Δι ' αὐτοῦ represents Christ as the mediate instrument. Ἐν αὐτῷ indicates that “all the laws and purposes which guide the creation and government of the universe reside in him, the Eternal Word, as their meeting-point.” Comp. John 1:3; 1 Corinthians 8:6. For τοῦς αἰῶνας theworlds, see additional note on 2 Thessalonians 1:9. Rend. for by whom also he made, by whom he also made. The emphasis is on made, not on worlds: on the fact of creation, not on what was created. In the writer's thought heirship goes with creation. Christ is heir of what he made, and because he made it. As πάντων, in the preceding clause, regards all things taken singly, αἰῶνας regards them in cycles. Ἀιῶνας does not mean times, as if representing the Son as the creator of all time and times, but creation unfolded in time through successive aeons. All that, in successive periods of time, has come to pass, has come to pass through him. Comp. 1 Corinthians 10:11; Ephesians 3:21; Hebrews 9:26; 1 Timothy 1:17; lxx, Ecclesiastes href="/desk/?q=ec+3:11&sr=1">Ecclesiastes 3:11. See also Clement of Rome, Ad Corinth. xxxv, ὁ δημιουργὸς καὶ πατὴρ τῶν αἰώνων theCreator and Father of the ages. Besides this expression, the writer speaks of the world as κόσμος (Hebrews 4:3; Hebrews 10:5); ἡ οἰκουμένη (Hebrews 1:6), and τὰ πάντα (Hebrews 1:3). [source]
Hebrews 1:2 At the end of these days [επ εσχατου των ημερων τουτων]
In contrast with παλαι — palai above. Hath spoken First aorist indicative of λαλεω — laleō the same verb as above, “did speak” in a final and full revelation. In his Son In sharp contrast to εν τοις προπηταις — en tois prophētais “The Old Testament slopes upward to Christ” (J. R. Sampey). No article or pronoun here with the preposition εν — en giving the absolute sense of “Son.” Here the idea is not merely what Jesus said, but what he is (Dods), God‘s Son who reveals the Father (John 1:18). “The revelation was a son-revelation ” (Vincent). Hath appointed First aorist (kappa aorist) active of τιτημι — tithēmi a timeless aorist. Heir of all things See Mark 12:6 for ο κληρονομος — ho klēronomos in Christ‘s parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Galatians 4:7; Romans 8:17). See the claim of Christ in Matthew 11:27; Matthew 28:18 even before the Ascension. Through whom The Son as Heir is also the Intermediate Agent “The ages” (secula, Vulgate). See Hebrews 11:3 also where τους αιωναστον κοσμον — tous aiōnas = τα παντα — ton kosmon (the world) or the universe like αιων — ta panta (the all things) in Hebrews 1:3; Romans 11:36; Colossians 1:16. The original sense of αει — aiōn (from aei always) occurs in Hebrews 6:20, but here “by metonomy of the container for the contained” (Thayer) for “the worlds” (the universe) as in lxx, Philo, Josephus. [source]
2 Peter 2:10 After the flesh [οπισω σαρκος]
Hebraistic use of οπισω — opisō as with αμαρτιων — hamartiōn (sins) in Isaiah 65:2. Cf. Matthew 4:19; 1 Timothy 5:15.Of defilement (μιασμου — miasmou). Old word (from μιαινω — miainō Titus 1:15), here only in N.T.Despise dominion Κυριοτης — Kuriotēs is late word for lordship (perhaps God or Christ) (from Κυριος — Kurios), in Colossians 1:16; Ephesians 1:21; Judges 1:8. Genitive case after καταπρουντας — kataphrountas (thinking down on, Matthew 6:24).Daring (τολμηται — tolmētai). Old substantive (from τολμαω — tolmaō to dare), daring men, here only in N.T.Self-willed Old adjective (from αυτος — autos and ηδομαι — hēdomai), self-pleasing, arrogant, in N.T. only here and Titus 1:7.They tremble not to rail at dignities (δοχας ου τρεμουσιν βλασπημουντες — doxas ou tremousin blasphēmountes). “They tremble not blaspheming dignities.” Τρεμω — Tremō is old verb (Mark 5:33), used only in present as here and imperfect. Here with the complementary participle βλασπημουντες — blasphēmountes rather than the infinitive βλασπημειν — blasphēmein See Judges 1:8. Perhaps these dignities (δοχας — doxas) are angels (εςιλ — evil). [source]
2 Peter 2:10 Despise dominion [κυριοτητος καταπρονουντας]
Κυριοτης — Kuriotēs is late word for lordship (perhaps God or Christ) (from Κυριος — Kurios), in Colossians 1:16; Ephesians 1:21; Judges 1:8. Genitive case after καταπρουντας — kataphrountas (thinking down on, Matthew 6:24).Daring (τολμηται — tolmētai). Old substantive (from τολμαω — tolmaō to dare), daring men, here only in N.T.Self-willed Old adjective (from αυτος — autos and ηδομαι — hēdomai), self-pleasing, arrogant, in N.T. only here and Titus 1:7.They tremble not to rail at dignities (δοχας ου τρεμουσιν βλασπημουντες — doxas ou tremousin blasphēmountes). “They tremble not blaspheming dignities.” Τρεμω — Tremō is old verb (Mark 5:33), used only in present as here and imperfect. Here with the complementary participle βλασπημουντες — blasphēmountes rather than the infinitive βλασπημειν — blasphēmein See Judges 1:8. Perhaps these dignities (δοχας — doxas) are angels (εςιλ — evil). [source]
Jude 1:8 Dominion - dignities [κυριότητα - δόξας]
It is not easy to determine the exact meaning of these two terms. Κυριότης , dominion, occurs in three other passages, Ephesians 1:21; Colossians 1:16; 2 Peter 2:10. In the first two, and probably in the third, the reference is to angelic dignities. Some explain this passage and the one in Peter, of evil angels. In Colossians the term is used with thrones, principalities, and powers, with reference to the orders of the celestial hierarchy as conceived by Gnostic teachers, and with a view to exalt Christ above all these. Glories or dignities is used in this concrete sense only here and at 2 Peter 2:10. [source]
Revelation 2:13 Seat [θρόνος]
Rev., rightly, throne, which is a transcript of the Greek word. Better than seat, because it is intended to represent Satan as exercising dominion there. The word is used in the New Testament of a kingly throne (Luke 1:32, Luke 1:52; Acts 2:30): of the judicial tribunal or bench (Matthew 19:28; Luke 22:30): of the seats of the elders (Revelation 4:4; Revelation 11:16). Also, by metonymy, of one who exercises authority, so, in the plural, of angels (Colossians 1:16), thrones belonging to the highest grade of angelic beings whose place is in the immediate presence of God. [source]
Revelation 4:4 I saw four and twenty elders [εικοσι τεσσαρας πρεσβυτερους]
No ειδον — eidon in the text, but the accusative case calls for it. Twenty-four as a symbolic number occurs only in this book and only for these elders (Revelation 4:4, Revelation 4:10; Revelation 5:8; Revelation 11:16; Revelation 19:4). We do not really know why this number is chosen, perhaps two elders for each tribe, perhaps the twelve tribes and the twelve apostles (Judaism and Christianity), perhaps the twenty-four courses of the sons of Aaron (1 Chron 24:1-19), perhaps some angelic rank (Colossians 1:16) of which we know nothing. Cf. Ephesians 2:6. [source]
Revelation 4:11 Thou didst create [συ εκτισας]
Emphasis on συ — su (thou), first aorist active indicative of κτιζω — ktizō the verb used about the act of creation by Paul in Colossians 1:16 Reason for creation of the universe as in Hebrews 2:10 (ησαν — di' hon).They were Imperfect tense with a cursory glance at the universe as a fact, possibly a potential existence in God‘s purpose in the eternal past before the actual creation in time.And were created (κτιζω — kai ektisthēsan). First aorist passive indicative of the same verb, εκτιστη — ktizō just used and in the plural, while Paul (Colossians 1:16) uses the singular ektisthē See 1 Corinthians 8:6. God‘s will wrought through the Logos (Christ). [source]
Revelation 4:11 They were [και εκτιστησαν]
Imperfect tense with a cursory glance at the universe as a fact, possibly a potential existence in God‘s purpose in the eternal past before the actual creation in time.And were created (κτιζω — kai ektisthēsan). First aorist passive indicative of the same verb, εκτιστη — ktizō just used and in the plural, while Paul (Colossians 1:16) uses the singular ektisthē See 1 Corinthians 8:6. God‘s will wrought through the Logos (Christ). [source]
Revelation 4:4 Four and twenty thrones [τρονοι εικοσι τεσσαρες]
So P Q, but Aleph A have accusative τρονους — thronous (supply ειδον — eidon from Revelation 4:1) and τεσσαρες — tessares (late accusative in ες — ̇es). This further circle of thrones beyond the great throne.I saw four and twenty elders (εικοσι τεσσαρας πρεσβυτερους — eikosi tessaras presbuterous). No ειδον — eidon in the text, but the accusative case calls for it. Twenty-four as a symbolic number occurs only in this book and only for these elders (Revelation 4:4, Revelation 4:10; Revelation 5:8; Revelation 11:16; Revelation 19:4). We do not really know why this number is chosen, perhaps two elders for each tribe, perhaps the twelve tribes and the twelve apostles (Judaism and Christianity), perhaps the twenty-four courses of the sons of Aaron (1 Chron 24:1-19), perhaps some angelic rank (Colossians 1:16) of which we know nothing. Cf. Ephesians 2:6.Sitting Upon their thrones.Arrayed (περιβεβλημενους — peribeblēmenous). Perfect passive participle of περιβαλλω — periballō (to throw around).In white garments Locative case here as in Revelation 3:5 (with εν — en), though accusative in Revelation 7:9, Revelation 7:13.Crowns of gold (στεπανους χρυσους — stephanous chrusous). Accusative case again like πρεσβυτερους — presbuterous after ειδον — eidon (Revelation 4:1), not ιδου — idou In Revelation 19:14 εχων — echōn (having) is added. John uses διαδημα — diadēma (diadem) for the kingly crown in Revelation 12:3; Revelation 13:1; Revelation 19:12, but it is not certain that the old distinction between διαδεμ — diadem as the kingly crown and στεπανος — stephanos as the victor‘s wreath is always observed in late Greek. [source]
Revelation 4:11 And were created [κτιζω]
First aorist passive indicative of the same verb, εκτιστη — ktizō just used and in the plural, while Paul (Colossians 1:16) uses the singular ektisthē See 1 Corinthians 8:6. God‘s will wrought through the Logos (Christ). [source]
Revelation 4:11 To receive [λαβειν]
Epexegetic second aorist active infinitive of λαμβανω — lambanō with αχιος — axios (worthy).The glory (την δοχαν — tēn doxan). The article referring to δοχαν — doxan in Revelation 4:9 and so with την τιμην — tēn timēn (the honour), though την δυναμιν — tēn dunamin (the power) is not in Revelation 4:9, but is the power due to be ascribed to God.Thou didst create Emphasis on συ — su (thou), first aorist active indicative of κτιζω — ktizō the verb used about the act of creation by Paul in Colossians 1:16 Reason for creation of the universe as in Hebrews 2:10 (ησαν — di' hon).They were Imperfect tense with a cursory glance at the universe as a fact, possibly a potential existence in God‘s purpose in the eternal past before the actual creation in time.And were created (κτιζω — kai ektisthēsan). First aorist passive indicative of the same verb, εκτιστη — ktizō just used and in the plural, while Paul (Colossians 1:16) uses the singular ektisthē See 1 Corinthians 8:6. God‘s will wrought through the Logos (Christ). [source]

What do the individual words in Colossians 1:16 mean?

because in Him were created - all things the heavens and upon the earth the visible invisible whether thrones or dominions rulers authorities through Him unto Him have been created
ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς τὰ ὁρατὰ ἀόρατα εἴτε θρόνοι εἴτε κυριότητες ἀρχαὶ ἐξουσίαι δι’ αὐτοῦ εἰς αὐτὸν ἔκτισται

ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
ἐκτίσθη  were  created 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: κτίζω  
Sense: to make habitable, to people, a place, region, island.
τὰ  - 
Parse: Article, Nominative Neuter Plural
Root:  
Sense: this, that, these, etc.
πάντα  all  things 
Parse: Adjective, Nominative Neuter Plural
Root: πᾶς  
Sense: individually.
οὐρανοῖς  heavens 
Parse: Noun, Dative Masculine Plural
Root: οὐρανός  
Sense: the vaulted expanse of the sky with all things visible in it.
ἐπὶ  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
γῆς  earth 
Parse: Noun, Genitive Feminine Singular
Root: γῆ  
Sense: arable land.
ὁρατὰ  visible 
Parse: Adjective, Nominative Neuter Plural
Root: ὁρατός  
Sense: visible, open to view.
ἀόρατα  invisible 
Parse: Adjective, Nominative Neuter Plural
Root: ἀόρατος  
Sense: unseen, or that which can not be seen, e.
εἴτε  whether 
Parse: Conjunction
Root: εἴτε  
Sense: if … if.
θρόνοι  thrones 
Parse: Noun, Nominative Masculine Plural
Root: θρόνος  
Sense: a throne seat.
κυριότητες  dominions 
Parse: Noun, Nominative Feminine Plural
Root: κυριότης  
Sense: dominion, power, lordship.
ἀρχαὶ  rulers 
Parse: Noun, Nominative Feminine Plural
Root: ἀρχή  
Sense: beginning, origin.
ἐξουσίαι  authorities 
Parse: Noun, Nominative Feminine Plural
Root: ἐξουσία  
Sense: power of choice, liberty of doing as one pleases.
δι’  through 
Parse: Preposition
Root: διά  
Sense: through.
εἰς  unto 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
ἔκτισται  have  been  created 
Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular
Root: κτίζω  
Sense: to make habitable, to people, a place, region, island.