Colossians 1:15-16

Analysis of the Jehovah's Witnesses Argument Regarding "Prototokos" in Colossians 1:15

Introduction

Jehovah's Witnesses (JWs) assert that the term "prototokos" (firstborn) in Colossians 1:15 suggests that Jesus is the first created being. Their argument hinges on two main points:

Prototokos is a partitive word: This implies that Jesus is a part of creation.
Prototokos means "first in time": This establishes Jesus as the first creature in the category.

However, a critical examination of the linguistic and theological context challenges these assertions. Here, I present a linguistic critique of the JW interpretation, focusing on the claim that "prototokos" is intrinsically a partitive word.

The "Partitive Word" Argument by Wes Williams and Rolf Furuli

Williams' Argument: Williams posits that "prototokos" is intrinsically a "partitive word." He claims that in over 70 instances in the LXX (Septuagint), where "prototokos" appears with a genitive construction, it always includes the "firstborn" as part of the group.

Furuli's Contribution: Furuli originally proposed this argument, suggesting that the lexical meaning of "prototokos" intrinsically conveys a partitive semantic value. Both Furuli and Williams argue that this partitive force lexically requires the firstborn to be part of the group.

Critique of the "Partitive Word" Argument

1. Lack of Linguistic Evidence

The central issue with the "partitive word" argument is the lack of linguistic evidence to substantiate the claim that "prototokos" intrinsically possesses a partitive semantic value. To prove that "prototokos" inherently conveys a partitive force, proponents need to demonstrate this from the lexical semantics of the isolated term.

2. Misunderstanding Lexical Semantics and Pragmatics

Lexical Semantics vs. Pragmatics: The partitive force may arise from the pragmatic context, not from the intrinsic meaning of the word "prototokos." It is crucial to differentiate between a word's inherent meaning (lexical semantics) and meanings derived from context (pragmatics).
Contextual Influence: Advocates need to show that the partitive force is not an implicature conveyed by the context in each instance. If the context provides the partitive sense, it does not prove that "prototokos" intrinsically has this meaning.

3. Methodological Issues

Scientific Approach: Furuli endorses a scientific approach to linguistic analysis, breaking down language into its smallest units for study. However, the claim that "prototokos" has an intrinsic partitive value is non-testable and falls outside scientific investigation. It cannot be empirically verified or falsified.
Isolating the Term: To prove "prototokos" is a partitive word, it must be isolated from its context and shown to convey partitive meaning independently. This has not been achieved.

Theological Implications and Scriptural Context

1. Non-Numerical Usage in Scripture

Several examples from Scripture show that "prototokos" can denote status or rank, not necessarily "first in time":

Isaac and Ishmael: Isaac, though not the firstborn, is called Abraham's "monogenes" (unique son) in Hebrews 11:17.
Ephraim and Manasseh: Ephraim is called the firstborn in Jeremiah 31:9 despite being born after Manasseh.
David: David, the youngest son of Jesse, is called the firstborn in Psalm 89:27, indicating his preeminent status.

2. Christ's Pre-eminence

Colossians 1:15-20 emphasizes Christ's pre-eminence over creation, not His inclusion as part of it:

Prototokos in Context: The term highlights Christ's supremacy and authority. Paul uses "prototokos" to indicate pre-eminence rather than temporal priority.
Paul's Choice of Terms: Paul would have used "protoktistos" (first-created) if he intended to convey that Jesus was the first created being.

Conclusion

The arguments presented by JWs regarding Colossians 1:15 are based on a misinterpretation of "prototokos." The term does not intrinsically convey a partitive semantic value. Scriptural evidence and theological context support the understanding of "firstborn" as denoting Christ's pre-eminence and status. This aligns with the broader biblical narrative of Christ's divine identity and role in creation.

The Watchtower Society's interpretation of Colossians 1:15, which describes Jesus as "the firstborn of all creation," is flawed for several reasons:

Genitive Construction: The genitive phrase "firstborn of all creation" does not imply that Jesus is part of creation. Similar phrases like "Lord of worlds" or "king of the country" denote dominion, not membership.
Preeminence: "Firstborn" signifies preeminence or a unique relationship with the Father, not that Jesus was created. This title means Jesus is the supreme heir and ruler over creation.
Rabbinical Context: In Jewish tradition, titles like "firstborn of the world" (בכורו של עולם, bekoro shel olam) and "primordial one of the world" (קדמונו של עולם, qadmono shel olam) are used for God, indicating preeminence and sovereignty. An educated Jew would understand Paul's usage as asserting Jesus' divine status, not his creation.
Scriptural Consistency: The broader context of Colossians 1, particularly verses 16-17, shows Jesus as the agent of creation, reinforcing His preeminence and excluding the interpretation that He is a created being. The text states all things were created in Him, through Him, and for Him.
Biblical Examples: The term "firstborn" in the Bible often indicates rank and privilege. David, though the youngest son, is called "firstborn" due to his preeminent position (Psalm 89:27). This supports the interpretation of "firstborn" as indicating status rather than chronological order.

Conclusion

The term "firstborn of all creation" in Colossians 1:15 indicates Jesus' supreme authority and preeminence over all creation. It does not imply that He is part of creation but rather that He is its sovereign Lord. This interpretation aligns with the broader scriptural context and Jewish understanding of the term.

Call to Reflection

In light of these findings, it is essential to approach the Bible with an open mind and honor the full identity of Christ as revealed in Scripture. This includes recognizing the comprehensive nature of the divine relationship within the Trinity and valuing the Son "just as" the Father (John 5:23).

The discussion above highlights the need for careful linguistic and theological analysis when interpreting key biblical terms. It also underscores the importance of distinguishing between lexical semantics and pragmatic context in biblical exegesis.

Partitive Genitive vs. Genitive of Supremacy

Genitive of Supremacy: The genitive can denote supremacy or preeminence rather than inclusion. This is supported by examples such as "κεφαλή τῆς ἐκκλησίας" (head of the church) and "κεφαλή ὑπὲρ πάντα τῇ ἐκκλησίᾳ" (head over all things for the church). These examples show that the genitive does not necessarily mean belonging to a group but can denote authority over it.
Linguistic Context: The usage of "πρωτότοκος" in various contexts, including "πρωτότοκος τῶν νεκρῶν" (firstborn of the dead) in Revelation 1:5, does not necessarily mean "first in time" but often signifies a position of preeminence or authority. This aligns with the broader semantic range of "πρωτότοκος" as denoting rank and authority.

Colossians 1:15-17 Context

Creation Through Christ: Colossians 1:16 states that "all things were created in him, through him, and for him." This indicates Christ's role as the agent and purpose of creation, emphasizing his authority over creation rather than his being a part of it. The phrase "for in him all things were created" supports the understanding of "πρωτότοκος" as indicating Christ's supremacy and central role in creation.
Comparison to Wisdom Literature: OT Wisdom literature often parallels creation and birth figuratively. The New Testament differentiates Christ's unique origin from the Father from the creation of creatures, supporting the interpretation that "πρωτότοκος" signifies a unique, authoritative role rather than a created being.

Theological Implications

Christ's Unique Generation:Hebrews 1:5 emphasizes that Christ's generation from the Father is unique and different from creation. "You are my Son; today I have begotten you" suggests a relationship that is qualitatively different from creation, indicating an eternal begetting rather than a temporal creation.
Preaching to All Creation: Colossians 1:23 mentions that the gospel was "preached in all creation." Since Christ does not belong to "all creation" in this context, it supports the idea that "πρωτότοκος πάσης κτίσεως" does not imply Christ being a part of creation but rather having authority over it.

Varied Functions of the Genitive: The genitive case in Greek has multiple functions, with the partitive genitive being only one possibility among many.
No Exclusive Rule: There's no grammatical rule that demands "firstborn of X" must be partitive. Additional contextual information is required to determine its exact function.
Biblical Context: The term "firstborn" in the Bible often signifies preeminence or rank rather than literal birth order. Hence, it doesn't imply that the firstborn must be a member of the group in question. For example, "Lord of creation" doesn't mean the Lord is a part of creation.
Linguistic and Conceptual Analysis: In cases like "a part of the city" or "the smartest student of the class," the concept itself makes it clear that the part belongs to the whole. However, in Colossians 1:15, "firstborn" doesn't inherently carry this implication.
Contextual Evidence: Nowhere in the Bible is it stated that the Son was created. Instead, the consistent portrayal is of the Son being preeminent over all creation.
Greek Syntax: The usual construction for a partitive genitive in ancient Greek often places the genitive of the whole before or after the part. Colossians 1:15 doesn't follow this pattern, making a partitive interpretation less likely.
Additional Examples: The dual usage of "πρωτότοκος ἐκ τῶν νεκρῶν" and "πρωτότοκος τῶν νεκρῶν" for Jesus doesn't prove that all instances of "πρωτότοκος + genitive" must be partitive.

In conclusion, "firstborn of all creation" in Colossians 1:15 should be understood within its broader context, which highlights Christ's supremacy and role as creator, rather than suggesting He is part of the creation.

Key Points:

Genitive Case Versatility:
- The genitive case in Greek has multiple functions beyond just partitive use. It can denote relationship, origin, or possession, among others.
- Simply because "firstborn of X" can be partitive in some contexts does not mandate it must be so in all contexts.
Contextual Evidence:
- In the Bible, "firstborn" often signifies preeminence or rank rather than literal birth order. Examples include David, the youngest son of Jesse, being called "firstborn" (Psalm 89:27) due to his elevated status.
- The broader context of Colossians 1:16-17 emphasizes Christ’s supremacy and role as Creator, not a created being. "For in him all things were created" (Col. 1:16) implies his authority over creation, not membership in it.
Comparative Examples:
- Examples like "firstborn of Pharaoh" or "firstborn of Jesse" do not hinge on the grammatical structure but rather on the factual birth relationship. Jesus is not born of creation but of the Father.
- Hebrews 1:5-6 calls Jesus the "firstborn" of God, reinforcing his unique divine sonship, not his created status.
Jewish Rabbinical Context:
- Jewish tradition refers to God as "the firstborn of the world" (bekhoro shel olam), signifying preeminence without implying that God is part of the world.
Grammatical Considerations:
- In Greek, the genitive case can also denote supremacy, as seen in "the head of the church" (Ephesians 5:23) and "the head over all things" (Ephesians 1:22).
- The expression "πρωτότοκος ἐκ τῶν νεκρῶν" (firstborn from the dead) uses the preposition ἐκ to denote membership explicitly, which is not the case in Colossians 1:15.
Immediate Context:
- Colossians 1:16 ties the term "firstborn of all creation" directly to Christ's role in creation, "For in him all things were created," underscoring his authority over creation rather than his inclusion within it.
Conclusion:
- The interpretation that Jesus is a created being does not hold when considering the multifaceted use of the genitive case, the broader biblical context, and the specific language used by Paul.
- The phrase "firstborn of all creation" is best understood as denoting Christ's supreme authority and preeminence over all creation, not his inclusion as a part of it.

Conclusion

Hence "πρωτότοκος πάσης κτίσεως" in Colossians 1:15 should be understood as Christ holding a position of supremacy over all creation rather than being a part of it. The context of Colossians 1:16-17, the comparison with other scriptural usages, and the theological distinction between Christ's unique generation and creation collectively support this interpretation.

There is no such established 'rule' that the expression 'firstborn of X' is automatically partitive.

The term "firstborn" (πρωτότοκος) in ancient Greek and biblical contexts often denotes preeminence and authority rather than literal birth order. It is used to signify rank and privilege, especially in the context of inheritance and authority within a family or community.
Colossians 1:15: "The firstborn of all creation" emphasizes Christ's supremacy over creation. This does not necessitate that He is part of creation but rather that He holds authority and preeminence over it.
Psalm 89:27: "I will make him the firstborn, the highest of the kings of the earth." This demonstrates that "firstborn" can be a title of preeminence, not necessarily implying that David (or the Messiah) is literally born first among kings.

2. Partitive Genitive and Context

The expression 'something of something' becomes partitive only IF: (1) from the expression itself or (2) it is specifically stated in some form that it is included in the genitive of the whole.

Grammatical Context: In Greek, the genitive case can denote a variety of relationships, including partitive, possessive, and descriptive. The specific interpretation often depends on the broader context.
Colossians 1:15-17: The context clarifies that Christ is not part of creation but the agent through whom all things were created. "For by him all things were created" (Col. 1:16) underscores His role as Creator, not part of the created order.
The phrase "firstborn of all creation" (Col. 1:15) differs in context and meaning. It emphasizes His supremacy over all created things, aligning with the broader theme of His sovereignty and divine nature.

4. Examples of Genitive Constructions

In ancient Greek, the genitive of the whole usually (not always) stands before or after the word denoting the part: 'τῶν Θρᾳκῶν πελτασταί' = targeteers of the Thracians..."

The placement of the genitive does impact the interpretation, but context is key. In the case of Colossians 1:15, the context surrounding the genitive construction helps determine its meaning.
Contextual Clarity: Colossians 1:16-17 clarifies the role of Christ in creation, supporting the interpretation of "firstborn" as denoting preeminence and authority rather than inclusion in the created order.

5. Proverbs 8:22 and Revelation 3:14

Proverbs 8:22 is double accusative, which excludes the fact that it is about the creation of 'Chokhmah'.

Proverbs 8:22: The Hebrew term קָנָנִי (qanani) can be understood as "acquired" or "possessed," not necessarily created. The context is poetic and personifies Wisdom, which can be seen as a prefiguration of Christ, but it does not imply literal creation.
Revelation 3:14: Refers to Christ as "the beginning (ἀρχή) of God's creation." This can be understood as Christ being the source or originator of creation rather than the first created being.

Conclusion

"Firstborn" (πρωτότοκος): In Colossians 1:15, it signifies preeminence and authority over creation, not inclusion within it.
Genitive Construction: The genitive case in Colossians 1:15, when understood in context, supports the interpretation of Christ's supremacy over creation.
Christ's Role in Creation: Biblical texts consistently present Christ as the active agent of creation, affirming His divine nature and preexistence.
Proverbs 8:22 and Revelation 3:14: These passages do not support the notion of Christ as a created being but highlight His role as the divine Wisdom and the source of creation.

These points align with traditional Christian doctrine, emphasizing the preeminence, divine nature, and active role of Christ in creation, consistent with the overall biblical narrative.

Let's address the JW argument step by step, focusing on the key points they make about the term "firstborn" (πρωτότοκος) in Colossians 1:15 and related passages. Here's a detailed refutation:

1. "Firstborn" (πρωτότοκος) in the Greek Scriptures

The JW argument:

"Firstborn" usually means the one born first in order of time.
Seven of the eight occurrences of "firstborn" in the New Testament refer to Jesus.
At Colossians 1:18 and Romans 8:29, "firstborn" refers to Jesus being the first in order of time.

Refutation:

Contextual Analysis of "Firstborn" (πρωτότοκος):

The term "firstborn" (πρωτότοκος) can denote preeminence in rank or priority in status, not necessarily birth order. For instance, in the cultural context of the Bible, the firstborn son held a special status of preeminence and authority.
In Colossians 1:15, the context indicates Christ's supremacy over creation, not His being the first created being. The subsequent verses (Colossians 1:16-17) clarify that Christ is the agent of creation: "For in him all things were created... all things have been created through him and for him."
The term "firstborn" here emphasizes Christ's preeminence and authority over all creation, consistent with the broader theological context of the passage.

Examples from the Septuagint and Hebrew Scriptures:

In Psalm 89:27, David is called the "firstborn," despite not being the first king or first son of Jesse. This clearly shows that "firstborn" can signify a status of preeminence rather than literal birth order.
In Exodus 4:22, Israel is referred to as God's "firstborn son," indicating a special status rather than the first nation created.

Revelation 3:14 and "Beginning of the Creation":

Revelation 3:14 calls Jesus "the beginning of the creation." The Greek word for "beginning" (ἀρχή) can mean source or origin, implying that Christ is the source of creation rather than the first created being. This aligns with other scriptural passages that describe Christ as the agent through whom God created everything (John 1:3, Hebrews 1:2).

2. Preeminence in Rank, Not Temporal Order

The JW argument:

"Firstborn" here means first in order of time.
Some say it means preeminent in rank, but there is no basis for this assertion.

Refutation:

Scriptural Evidence for Preeminence:

Colossians 1:15-17 provides a clear context for interpreting "firstborn." The passage emphasizes Christ's role in creation, affirming that He is the agent through whom all things were made. This precludes the idea that He is part of the created order.
Hebrews 1:10-12 explicitly attributes creation to the Son, quoting Psalm 102:25-27, which speaks of God creating the heavens and the earth. This further supports the understanding that Christ is not a created being but the Creator.

Historical and Theological Context:

Early church fathers and creeds affirm the understanding of Christ's preeminence rather than His being the first created being. For instance, the Nicene Creed (325 AD) describes Christ as "begotten, not made, being of one substance with the Father, by whom all things were made."

Lexical Analysis:

Lexicons such as BDAG (Bauer-Danker-Arndt-Gingrich) and Louw-Nida support the interpretation of πρωτότοκος as indicating preeminence or rank. Louw-Nida, for instance, notes that the term can mean "existing before all creation" or "superior in status."

3. Jesus as the Creator

The JW argument:

Revelation 3:14 confirms that Jesus is the first created by God.

Refutation:

Christ as the Creator:

John 1:3: "Through him all things were made; without him nothing was made that has been made." This verse unequivocally states that Christ is the agent of all creation, not a part of it.
Colossians 1:16: "For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him." This reinforces the understanding that Christ is the Creator, not the created.

Hebrews 1:2: "But in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe." Again, this highlights Christ's role as the Creator.

Theological Consistency:

The doctrine of the Trinity affirms the co-equality and co-eternity of the Father, Son, and Holy Spirit. Understanding Christ as the Creator aligns with the consistent biblical theme of the divine nature of Jesus.

Conclusion

The term "firstborn" (πρωτότοκος) in Colossians 1:15 should be understood in the context of preeminence and authority, not temporal sequence.
Scriptural evidence consistently portrays Christ as the agent of creation, not a part of the created order.
The interpretation of "firstborn" as indicating preeminence is supported by both the immediate context of Colossians 1 and the broader biblical narrative.

Therefore, the JW interpretation of "firstborn of all creation" as implying that Christ is the first created being does not hold up to rigorous theological and exegetical scrutiny.

Let's address the JW argument about adding "other" in Colossians 1:16 to support the idea that Jesus is a created being and not the Creator himself.

JW Argument for Adding "Other"

Literal Greek Text:
- A literal rendering of the Greek text would be "all things" (πάντα). The concern is that this might imply Jesus is not part of creation but the Creator himself.
Contextual Argument:
- The JW interpretation holds that because Jesus is called "the firstborn of all creation" in Colossians 1:15, he must be part of creation. They link this to Revelation 3:14, where Jesus is called "the beginning of the creation by God."
Greek Word for "All":
- They argue that the Greek word for "all" (πάντα) can sometimes mean "all other" based on other biblical contexts (e.g., Luke 13:2, Luke 21:29, Philippians 2:21).
Support from 1 Corinthians 15:27:
- They reference 1 Corinthians 15:27 to show that "all things" sometimes excludes the one doing the subjecting, implying that "all things" can have exceptions.

Refutation of the JW Argument

Literal Greek Text and Context:
- The Greek text of Colossians 1:16 reads, "For by him all things were created," without any indication of "other." The inclusion of "other" is an insertion that changes the original meaning.
- The context of Colossians 1:16-17 emphasizes the comprehensive nature of Christ's creative work: "For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together." There is no hint that some things were excluded from Christ's creative work.
Meaning of "Firstborn":
- The term "firstborn" (πρωτότοκος) in Colossians 1:15 does not necessarily mean the first created. It often signifies preeminence in rank or status. For example, King David is called the "firstborn" in Psalm 89:27, though he was the youngest son of Jesse, indicating his preeminence as king, not his birth order.
- Colossians 1:18 clarifies this by calling Jesus the "firstborn from the dead," again indicating preeminence in resurrection and new creation, not the first to be resurrected in a chronological sense.
Greek Word for "All":
- While "all" (πάντα) can sometimes mean "all other" in specific contexts, it does so only when the context clearly indicates exceptions. In the case of Colossians 1:16, there is no contextual basis for adding "other."
- The examples given (Luke 13:2, Luke 21:29, Philippians 2:21) involve contexts that clearly define the limits of "all." Colossians 1:16, however, is expansive and inclusive, not limiting.
1 Corinthians 15:27 Context:
- 1 Corinthians 15:27 states, "For 'God has put all things in subjection under his feet.' But when it says, 'all things are put in subjection,' it is plain that he is excepted who put all things in subjection under him." This passage deals with the subjection of all things to Christ and explicitly mentions the exception (God the Father), which is clear from the context.
- Colossians 1:16 does not provide such an explicit exception, making the insertion of "other" unwarranted.

Conclusion

Bottom Line:

The JW insertion of "other" in Colossians 1:16 is unwarranted both linguistically and contextually. The text clearly states that "all things" were created by Christ, emphasizing his role as the Creator.
The term "firstborn" in Colossians 1:15 should be understood in terms of preeminence and supremacy, not as the first created being.
There is no contextual or linguistic justification for modifying the text to fit the theological presupposition that Jesus is a created being. The broader biblical context supports the understanding of Jesus as the eternal Creator, consistent with passages like John 1:3 and Hebrews 1:2-3.

Refutation of JW Interpretation of Colossians 1:16

Direct Translation and Comprehensive Scope:
- The Greek phrase "τὰ πάντα" (ta panta) translates directly to "all things" and is used comprehensively in the New Testament to include the entirety of creation. There is no linguistic basis for adding the word "other" to this phrase. This comprehensive usage can be seen in passages like Romans 11:36, 1 Corinthians 8:6, Ephesians 3:9, and Revelation 4:11, all of which emphasize the totality of creation without exceptions.
- Adding "other" to "all things" in Colossians 1:16 contradicts the comprehensive scope intended by the original Greek text.
Contextual Consistency:
- In contexts where "other" is implied, such as Luke 13:2, it is clear from the context that the comparison is between similar entities (e.g., Galileans and other Galileans). However, in Colossians 1:16, the text speaks universally of creation, not a subset of creation. Therefore, inserting "other" here is contextually unjustified.
- The Greek terms "ἄλλος" (allos) and "ἕτερος" (heteros), both meaning "other," are not used in Colossians 1:16-17. Paul could have used these terms if he intended to imply "other" created things, but he did not.
Scriptural Consistency:
- Scriptures like Isaiah 44:24, John 1:3, and Hebrews 1:2 affirm that Christ is the Creator of all things, not a created being. The insertion of "other" creates a theological inconsistency with these passages.
- Isaiah 44:24 states, "I, the LORD, am the maker of all things, stretching out the heavens by Myself and spreading out the earth all alone." This emphasizes that God created everything by Himself, without any cooperation from another entity. Thus, claiming that Jesus, as a created being, participated in creation contradicts this clear scriptural assertion.
Exegesis of Key Terms:
- The term "firstborn" (πρωτότοκος, prototokos) in Colossians 1:15 should be understood as indicating preeminence and supremacy, not chronological order of creation. This is consistent with its use elsewhere in Scripture, such as in Psalm 89:27, where David is called "the firstborn," signifying his preeminent status among the kings of the earth, not his birth order.
- Colossians 1:17 further clarifies, "He is before all things, and in Him all things hold together." This indicates Christ's preexistence and sustaining power over all creation, reinforcing that He is not part of creation but its Creator.
Comparative Examples:
- The examples given by JWs from Luke 13:2, Luke 21:29, and Philippians 2:21 involve contexts that clearly define the limits of "all." In these cases, the context implies the word "other" due to the nature of the entities being compared. However, in Colossians 1:16, there is no such contextual implication.
- In Revelation 3:14, where Jesus is called "the beginning of the creation," the term "ἀρχή" (arche) can mean "source" or "origin," or "first principle", indicating that Jesus is the source of creation, not the first created being. This understanding is consistent with the usage of "ἀρχή" in other contexts, such as John 1:1, where it denotes the beginning in a qualitative sense rather than a chronological one.

Summary

Bottom Line:

The insertion of "other" in Colossians 1:16 by the NWT is unwarranted both linguistically and contextually. The Greek text clearly states that "all things" were created by Christ, emphasizing His role as the Creator.
The term "firstborn" in Colossians 1:15 signifies preeminence and supremacy, not that Christ is the first created being.
There is no scriptural or linguistic justification for modifying the text to fit the theological presupposition that Jesus is a created being. The broader biblical context supports the understanding of Jesus as the eternal Creator, consistent with passages like John 1:3 and Hebrews 1:2-3.

The Jehovah’s Witnesses often refer to Luke 13:2, Luke 21:29, and Philippians 2:21 to justify the insertion of the word "other" in Colossians 1:16-17. Below, we will examine these arguments in detail and demonstrate why they are not applicable in the context of Colossians 1:16-17.

Luke 13:2

The New World Translation references Luke 13:2 as follows:

Verse: “Jesus answered, ‘Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way?’”

Jehovah’s Witnesses’ Argument: They argue that the translation of "all the other" in this verse justifies the insertion of "other" because the context clearly compares Galileans with other Galileans.

Refutation: In Luke 13:2, the insertion of "all the other" is justified because the verse explicitly states that those being compared are all Galileans. However, this additional information is missing in Colossians 1:16. The text does not specify that Jesus is part of the creation. Therefore, it is misleading to insert "other" in Colossians 1:16 based on this comparison.

Luke 21:29

Verse: “He told them this parable: ‘Look at the fig tree and all the trees.’”

Jehovah’s Witnesses’ Argument: The argument here is that just as the fig tree is included among "all the trees," the word "all" can imply "other" when contextually appropriate.

Refutation: In Luke 21:29, the text clearly identifies the fig tree as part of the trees, which justifies translating it as "all the other trees." However, Colossians 1:16 does not identify Jesus as a created being within the category of creation. Therefore, the comparison does not hold, and the insertion of "other" is unjustified.

Philippians 2:21

Verse: “For everyone looks out for their own interests, not those of Jesus Christ.”

Jehovah’s Witnesses’ Argument: They claim that this verse demonstrates how "all" can mean "all others," thus justifying their translation approach.

Refutation: This argument backfires. Philippians 2:21 clearly differentiates between Timothy (who looks out for Christ's interests) and those who look out for their own interests. If we follow the Watchtower's logic consistently, we would mistakenly categorize Timothy among those who seek their own benefit, which is clearly not the case. The examples cited by the Watchtower do not justify inserting "other" in Colossians 1:16-17.

Summary and Conclusion

The Jehovah’s Witnesses' practice of inserting "other" in Colossians 1:16-17 lacks linguistic justification. The Greek words "ἕτερος" [“heteros”] and "ἄλλος" [“allos”], which mean "other," are not present in the original text. Paul could have used these words if he intended to imply that Jesus was part of the created things, but he did not.

Analysis of Key Points:

Linguistic Integrity: The phrase "τὰ πάντα" (ta panta) translates directly to "all things" and is comprehensive, including the entirety of creation without exceptions. There is no linguistic basis for adding "other" to this phrase. The term "τὰ πάντα" is used in various New Testament passages (e.g., Romans 11:36, 1 Corinthians 8:6, Ephesians 3:9, Revelation 4:11) to denote the totality of creation. Adding "other" contradicts this comprehensive scope.
Contextual Differences: The context of Luke 13:2, Luke 21:29, and Philippians 2:21 includes explicit information that justifies the translation of "other." In Colossians 1:16-17, no such contextual implication exists. The passage speaks universally of creation, with no indication that Jesus is a part of the created order.
Theological Consistency: Scriptures like Isaiah 44:24, John 1:3, and Hebrews 1:2 affirm that Christ is the creator of all things, not a created being. The insertion of "other" creates a theological inconsistency with these passages.

Conclusion:

The insertion of the word "other" in Colossians 1:16-17 by the New World Translation is an unjustified alteration of the biblical text to fit a preconceived theological position. It does not align with the original Greek text, the immediate context, or the broader biblical teaching about the nature of Christ as the creator of all things.

Refutation of JW Interpretation of Revelation 3:14

The Greek Term "ἀρχή" (Arche)

Definition and Usage:
- The Greek term "ἀρχή" (arche) can mean "beginning," "origin," "source," "first cause," or "ruler." Its meaning in any particular context must be determined by examining its use in the broader textual and theological context of Scripture.
- In Revelation 3:14, "ἀρχή" can imply either temporal priority (the first created) or preeminence in rank (the source or origin of creation).

Analysis of Revelation 3:14

JW Interpretation:
- The JW interpretation of "ἀρχή" in Revelation 3:14 as "the beginning of the creation by God" suggests that Jesus was the first thing created by God. This interpretation hinges on the assumption that "ἀρχή" denotes temporal priority.
Correct Translation:
- The correct translation of Revelation 3:14 is "the beginning of the creation of God." The phrase "the beginning of the creation by God" implies an instrumental cause, suggesting that Jesus was created by God, which is not supported by the Greek text.
- The preposition "by" does not appear in the Greek text. The proper translation should be "of God," indicating origin or source rather than the first in a temporal sequence.

Contextual and Theological Considerations

Context of Revelation:
- Revelation 3:14 describes Jesus as "the Amen, the faithful and true witness, the beginning of the creation of God." This description aligns with other scriptural depictions of Jesus as the origin and source of creation, rather than a part of creation.
- The title "Amen" and "faithful and true witness" emphasize Jesus' reliability and divinity, further supporting His role as the Creator.
Comparison with Colossians 1:16:
- Colossians 1:16 states, "For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him."
- This passage clarifies that Jesus is not a created being but the Creator of all things, indicating His preeminence and sovereignty over creation.
Theological Consistency:
- The interpretation that Jesus is the source or origin of creation is consistent with other biblical passages, such as John 1:1-3, which state that "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and apart from Him nothing came into being that has come into being."
- Hebrews 1:2-3 also supports this understanding: "In these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world."

Summary

Bottom Line:

The translation of "ἀρχή" (arche) in Revelation 3:14 as "the beginning of the creation of God" is theologically and contextually accurate. The phrase should not be rendered "the beginning of the creation by God," as this implies an instrumental cause that is not present in the Greek text.
Jesus is described as the source and origin of creation, consistent with His role as Creator as depicted in Colossians 1:16, John 1:1-3, and Hebrews 1:2-3.
The insertion of "other" in Colossians 1:16 by the NWT is unwarranted and alters the intended meaning of the text, which clearly states that Jesus is the Creator of all things without exceptions.