Just shows you're unable to interpret the bible where others have come to a unanimous conclusion:
Expositor's Greek NT: "In Him τὰ πάντα were created. From this it follows that the Son cannot be a creature, for creation is exhausted by the “all things” which were so created in Him (“omnem excludit creaturam,” Bengel). ἐν αὐτῷ :
this does not mean “by Him”........The Son is the Agent in creation (
cf. 1 Corinthians 8:6 ); this definitely states the pre-existence of the Son and assumes the supremacy of the Father, whose Agent the Son is. εἰς αὐτὸν . That the Son is the goal of creation is an advance on Paul’s previous teaching, which had been that the goal of the universe is God (
Romans 11:36 ;
cf. 1 Corinthians 8:6 , ἡμεῖς εἰς αὐτόν )."
Net bible: "for all things in heaven and on earth were created
in him—"
This is demonstrably false. It goes back to your faulty assertion that God = The Father. No matter how many times this is pointed out to you, you remain hopelessly ignorant.
You teach a fabricated theology. God is the Father, as a matter of personal definition. Christ is the "power & wisdom of God", 1 Corinthians 1:24
Oh, you poor martyr. It must be awful that you have no answer whatsoever to my "grossly immature & puerile theology."
See above.
You clearly do.
He's not. He makes his determination on the grounds of theology and context, not grammar. And this goes without mentioning the Cambridge source that confirms what I have said which you conveniently forgot about after I explained it to you as well. I guess that one seemed too difficult for you to try to twist into falsehood like you are trying to do with Alford's remarks.
Cambridge says "Literally. and far better,
in Him. “The act of creation is supposed to rest in Him, and to depend on Him for its completion and realization” (Ellicott). In other words, the mighty fact that all things were created was bound up with Him, as its Secret. The creation of things was in Him, as the effect is in its cause.
Meyer:
"
Colossians 1:16. For
in Him were all things created,—the logically correct confirmation of πρωτότοκος πάσ. κτίσεως. For if the creation of all things took place in Christ, it is evident that He must stand before the series of created things, and be πρωτότοκος πάσης κτίσεως.
"ἐν αὐτῷ] is not equivalent to διʼ αὐτοῦ (Chrysostom, Oecumenius, Theophylact, Erasmus, Beza, Bleek, and many others), but: on Christ depended (causally) the act of creation, so that the latter was not done independently of Him—in a causal connection apart from Him—but it had in Him the ground essentially conditioning it. In Him lay, in fact, the potency of life, from which God made the work of creation proceed, inasmuch as He was the personal principle of the divine self-revelation, and therewith the accomplisher of the divine idea of the world. A well-known classical usage to denote the dependence of a state of things, the causality of which is contained in any one. See Bernhardy, p. 210; Kühner, II. 1, p. 403 f.; from the N. T., Winer, p. 364 [E. T. 521]. Not as if the “causa principalis” of the creation lay in Christ, but the organic causality of the world’s becoming created was in Him; hence the following διʼ αὐτοῦ affirms not a different state of things, but the same thing under a varied form of conception and designation, by which it is brought out in greater definiteness. The primary ground of creation is ever God,
Romans 11:36;
1 Corinthians 8:6;
Hebrews 11:3. ............ Huther finds the inward connection indicated by ἐν αὐτῷ in the idea, that the eternal essence of the universe is the divine essence itself, which in Christ became man. This idea in itself has no biblical ground; and Paul is speaking here, not of the existence and essence of the universe in Christ, but of the becoming created, which took place in Christ (ἐν αὐτῷ ζωὴ ἦν,
John 1:4), consequently of a divine act depending on Christ; comp.
John 1:3 : χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὃ γέγονεν;
Hebrews 1:2; and Bleek in loc. Lastly, de Wette finds in ἐν besides the instrumental agency at the same time something of a telic idea (comp. also Ewald and Weiss, Bibl. Theol. p. 424 f.); but this blending together of two heterogeneous references is not justified by the διʼ αὐτοῦ καὶ εἰς αὐτόν that follows."
I didn't twist anything Alford said. I am explaining to you how you have misunderstood him. He isn't making the claims that you say he is making. That should be clear to you.
Nobody allows "by him" in this grammatical context.
Where to start? There is the fact that you didn't provide a link to your source. Then there is the fact that it doesn't say what you claim it says:
Notice here that neither β nor γ require accompaniment as you suggested and both are valid grammatical explanations for the structure of Col. 1:16. You lied about and/or misread your source.
G1722 - ἐν en, en; a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between and ); "in," at, (up-)on, by, etc.:—about, after, against, almost, altogether...
www.blueletterbible.org
I knew you were misquoting Strong's. That's what I said. Strong's gives the grammatical possibilities for the verse, but I disagree with the one they think is correct. I tend to think the verse is topic/restatement rather than two differently nuanced claims. The thing I find strange about your insistence on Alford's understanding is that his places an even greater emphasis on Christ's role than mine does!
I did not misquote
Strongs: It is clear that "by" is
not a primary meaning of ἐν and can only be contextually inferred in the particular context that I suggested.
"c. of that which one either leads or brings with him, or with which he is furnished or equipped; especially
after verbs of coming (ἐν of accompaniment), where we often say with: ἐν δέκα χιλιάσιν ὑπανταν,
Luke 14:31; ἦλθεν ἐν μυριάσι,
Jude 1:14; cf. Grimm on 1 Macc. 1:17; ἐισέρχεσθαι ἐν αἵματι,
Hebrews 9:25; ἐν τῷ ὕδατι καί ἐν τῷ αἵματι,
1 John 5:6 (i. e.
with the water of baptism and the blood of atonement,
by means of both which he has procured the pardon of our sins, of which fact we are assured by the testimony of the Holy Spirit); ἐν ῤάβδῳ,
1 Corinthians 4:21; ἐν πληρώματι εὐλογίας,
Romans 15:29; φθάνειν ἐν τῷ εὐαγγελίῳ,
2 Corinthians 10:14; ἐν πνεύματι καί δυνάμει ἥλιον, imbued or furnished
with the spirit and power of Elijah,
Luke 1:17; ἐν τῇ βασιλεία αὐτοῦ, furnished
with the regal power of the Messiah, possessed of his kingly power (Buttmann, 330 (284)):
Matthew 16:28;
Luke 23:42 (WH text L marginal reading Tr marginal reading εἰς τήν βασιλείαν). Akin is its use d.
of the instrument or means by or with which anything is accomplished, owing to the influence of the Hebrew preposition בְּ much more common in the sacred writers than in secular authors. (cf. Winers Grammar, § 48, a. 3 d.; Buttmann, 181 (157) and 329 (283f),
where we say with, by means of, by (through); α. in phrases in which the primitive force of the preposition is discernible, as ἐν πυρί κατακαίειν,
Revelation 17:16 (T omits; WH brackets ἐν); ἐν ἅλατι ἁλίζειν or ἀρτύειν,
Matthew 5:13;
Mark 9:50;
Luke 14:34; ἐν τῷ αἵματι λευκάνειν,
Revelation 7:14; ἐν αἵματι καθαρίζειν,
Hebrews 9:22; ἐν ὕδατι βαπτίζειν,
Matthew 3:11, etc. (see βαπτίζω, II."
You are outvoted and outclassed. The commentaries unanimously disagree with you.
