The Meaning of Colossians 1:11 Explained

Colossians 1:11

KJV: Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;

YLT: in all might being made mighty according to the power of His glory, to all endurance and long-suffering with joy.

Darby: strengthened with all power according to the might of his glory unto all endurance and longsuffering with joy;

ASV: strengthened with all power, according to the might of his glory, unto all patience and longsuffering with joy;

KJV Reverse Interlinear

Strengthened  with  all  might,  according to  his  glorious  power,  unto  all  patience  and  longsuffering  with  joyfulness; 

What does Colossians 1:11 Mean?

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 1:11

Strengthened [δυναμουμενοι]
Present passive participle of late verb δυναμοω — dunamoō (from δυναμις — dunamis), to empower, “empowered with all power.” In lxx and papyri and modern Greek. In N.T. only here and Hebrews 11:34 and MSS. in Ephesians 6:10 (W H in margin). [source]
According to the might of his glory [κατα το κρατος της δοχης αυτου]
Κρατος — Kratos is old word for perfect strength (cf. κρατεω κρατιλος — krateōεις πασαν υπομονην και μακροτυμιαν — kratilos). In N.T. it is applied only to God. Here his might is accompanied by glory (Shekinah). Unto all patience and longsuffering (υπομονη — eis pāsan hupomonēn kai makrothumian). See both together also in James 5:10.; 2 Corinthians 6:4, 2 Corinthians 6:6; 2 Timothy 3:10. υπομενω — Hupomonē is remaining under (μακροτυμια — hupomenō) difficulties without succumbing, while makrothumia is the long endurance that does not retaliate (Trench). [source]
Unto all patience and longsuffering [υπομονη]
See both together also in James 5:10.; 2 Corinthians 6:4, 2 Corinthians 6:6; 2 Timothy 3:10. υπομενω — Hupomonē is remaining under (μακροτυμια — hupomenō) difficulties without succumbing, while makrothumia is the long endurance that does not retaliate (Trench). [source]
Strengthened [δυναμούμενοι]
Only here in the New Testament, but found in Septuagint. The compound ( ἐνδυναμόω to make strong ) is frequent in Paul, Romans 4:20; Ephesians 6:10; Philemon 4:13; 1 Timothy 1:12. [source]
Power - might [δυνάμει - κράτος]
See on 2 Peter 2:11; see on John 1:12. [source]
Glory []
See on Romans 3:23. [source]
Patience - long-suffering [ὑπομονὴν - μακροθυμίαν]
See on 2 Peter 1:6; see on James 5:7. [source]
With joyfulness []
Compare Colossians 1:24; James 1:2, James 1:3; 1 Peter 4:13. Some connect with giving thanks, Colossians 1:12, and this is favored by the construction of the previous clauses: in every good work bearing fruit: with all power strengthened: with joy giving thanks. But Paul is not always careful to maintain the symmetry of his periods. The idea of joy is contained in thanksgiving, which would make the emphatic position of with joy inexplicable; besides which we lose thus the idea of joyful endurance (Colossians 1:24) and of joyful suffering expressing itself in thanksgiving. Compare Romans 5:3. [source]

Reverse Greek Commentary Search for Colossians 1:11

Romans 6:4 Glory [δόξης]
The glorious collective perfection of God. See on Romans 3:23. Here the element of power is emphasized, which is closely related to the idea of divine glory. See Colossians 1:11. All the perfections of God contribute to the resurrection of Christ - righteousness, mercy, wisdom, holiness. [source]
Romans 3:23 The glory of God [τῆς δόξης τοῦ Θεοῦ]
Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory. The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philemon 1:11; 1 Peter 1:7. It is joined with τιμή honor 1 Timothy 1:17; Hebrews 2:7, Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor 1 Corinthians 11:14, 1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω toseek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω toreceive, John 5:41, John 5:44. With δίδωμι togive, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image μορφή form ὁμοίωμα likeness εἶδος appearancefigure, Romans 1:23; Psalm 17:15; Numbers 12:8. -DIVIDER-
-DIVIDER-
The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc. -DIVIDER-
-DIVIDER-
The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. -DIVIDER-
-DIVIDER-
[source]

Galatians 5:22 Long suffering [μακροθυμία]
See on be patient, James 5:7, and comp. Romans 2:4; 2 Corinthians 6:6; Ephesians 4:2; Colossians 1:11. [source]
Ephesians 1:19 According to the working of His mighty power [κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ]
The A.V. frequently impairs the force of a passage by combining into a single conception two words which represent distinct ideas; translating two nouns by an adjective and a noun. Thus Philemon 3:21, vile body, glorious body, for body of humiliation, body of glory: Romans 8:21, glorious liberty, for liberty of the glory: 2 Corinthians 4:4, glorious gospel, for gospel of the glory: Colossians 1:11, glorious power, for power of the glory: 1 Peter 1:14, obedient children, for children of obedience: 2 Peter 2:14, cursed children, for children of cursing. So here, mighty power, for strength of might. The idea is thus diluted, and the peculiar force and distinction of the separate words is measurably lost. Rev., correctly, working of the strength of His might. For working, see on Colossians 1:29. For strength and might, see on 2 Peter 2:11; see on John 1:12. Strength ( κράτους ) is used only of God, and denotes relative and manifested power. Might ( ἰσχύος ) is indwelling strength. Working ( ἐνέργειαν ) is the active, efficient manifestation of these. Hence we have here God's indwelling power, which inheres in the divine nature (strength ); the relative quality or measure of this power (might ); and the efficient exertion of the divine quality (working ). The phrase, according to the working of the strength, etc., is to be connected with the exceeding greatness of His power. The magnitude of God's power toward believers is known in the operation of the strength of His might. [source]
Colossians 3:12 As God‘s elect [ως εκλεκτοι του τεου]
Same phrase in Romans 8:33; Titus 1:1. In the Gospels a distinction exists between κλητος — klētos and εκλεκτος — eklektos (Matthew 24:22, Matthew 24:24, Matthew 24:31), but no distinction appears in Paul‘s writings. Here further described as “holy and beloved” The items in the new clothing for the new man in Christ Paul now gives in contrast with what was put off (Colossians 3:8). The garments include a heart of compassion (σπλαγχνα οικτιρμου — splagchna oiktirmou the nobler viscera as the seat of emotion as in Luke 1:78; Philemon 1:8), kindness (χρηστοτητα — chrēstotēta as in Galatians 5:22), humility (ταπεινοπροσυνην — tapeinophrosunēn in the good sense as in Philemon 2:3), meekness (πραυτητα — prautēta in Galatians 5:23 and in Ephesians 4:2 also with ταπεινοπροσυνη — tapeinophrosunē), long-suffering (μακροτυμιαν — makrothumian in Galatians 5:22; Colossians 1:11; James 5:10). [source]
1 Thessalonians 2:12 Worthy of God [ἀξίως θεοῦ]
Better worthily. For ἀξίως comp. lxx, Wisd. 7:15; 16:1; Luke href="/desk/?q=lu+6:20&sr=1">Luke 6:20. Δόξα gloryis not used in N.T. in its primary, classical sense of opinion or notion. It signifies reputation, John 12:43; Romans 2:7, Romans 2:10: brightness or splendor, Acts 22:11; Romans 9:4; 1 Corinthians 15:40. Glory of God expresses the sum total of the divine perfections. The idea is prominent in redemptive revelation: see Isaiah 60:1; Romans 5:2; Romans 6:4. It expresses the form in which God reveals himself in the economy of salvation: see Romans 9:23; Ephesians 1:12; 1 Timothy 1:11. It is the means by which the redemptive work is carried on: see 2 Peter 1:3; Romans 6:4; Ephesians 3:16; Colossians 1:11. It is the goal of Christian hope: see Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. [source]
2 Thessalonians 1:9 Glory of his power [δόξης τῆς ἰσχύος αὐτοῦ]
For glory see on 1 Thessalonians 2:12. Ἱσχὺς powernot often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ validand hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isaiah 2:10, Isaiah 2:19, Isaiah 2:21. The power ( δύναμις ) and glory of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; Revelation 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strengthof his glory, Colossians 1:11. Additional Note on ὄλεθρον αἰώνιον eternaldestruction, 2 Thessalonians 1:9 Ἁιών transliterated eon is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle ( περὶ οὐρανοῦ , i. 9,15) says: “The period which includes the whole time of each one's life is called the eon of each one.” Hence it often means the life of a man, as in Homer, where one's life ( αἰών ) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached. It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; Matthew 13:40, Matthew 13:49; Luke 1:70; 1 Corinthians 1:20; 1 Corinthians 2:6; Ephesians 1:21. Similarly οἱ αἰῶνες theworlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Corinthians 2:7; 1 Corinthians 10:11; Hebrews 1:2; Hebrews 9:26; Hebrews 11:3. -DIVIDER-
-DIVIDER-
The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always ( ἀεί ) liars (Titus 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Hebrews 3:10; 1 Peter 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”-DIVIDER-
In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11. Paul contemplates eons before and after the Christian era. Ephesians 1:21; Ephesians 2:7; Ephesians 3:9, Ephesians 3:21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων theeon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans 16:27; Galatians 1:5; Philemon 4:20, etc. This plural phrase is applied by Paul to God only. -DIVIDER-
-DIVIDER-
The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος , which means everlasting, has its meaning limited to a given point of time in Judges 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα , habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exodus 21:6; Exodus 29:9; Exodus 32:13; Joshua 14:9; 1 Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of αἰώνιος . Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; Numbers 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah 61:8. -DIVIDER-
-DIVIDER-
Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlastingOf course the life of God is endless; but the question is whether, in describing God as αἰώνιος , it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect. -DIVIDER-
-DIVIDER-
There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος . It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Romans 1:20, where he speaks of “the everlasting power and divinity of God.” In Romans 16:26he speaks of the eternal God ( τοῦ αἰωνίου θεοῦ ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that “the mystery” has been kept in silence in times eternal ( χρόνοις αἰωνίοις ), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων theKing of the eons, applied to God in 1 Timothy 1:17; Revelation 15:3; comp. 2Timothy href="/desk/?q=2ti+1:9&sr=1">2 Timothy 1:9; Titus 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. -DIVIDER-
-DIVIDER-
Ζωὴ αἰώνιος eternallife, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος . Κόλασις αἰώνιος , rendered everlasting punishment (Matthew 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matthew 19:16; John 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, John 3:36; John 5:24; John 6:47, John 6:64. The Father's commandment is ζωὴ αἰώσιος , John 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος , John 17:3. -DIVIDER-
-DIVIDER-
Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: “In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ thelife which is life indeed, and ἡ ζωὴ τοῦ θεοῦ thelife of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order.”-DIVIDER-
Thus, while αἰώνιος carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. -DIVIDER-
-DIVIDER-
In the present passage it is urged that ὄλεθρον destructionpoints to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος isextinction, then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction. Take the kindred verb ἀπόλλυμι todestroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, “the world being deluged with water, perished ” ( ἀπολοῦνται 2 Peter 3:6); but the world did not become extinct, it was renewed. In Hebrews 1:11, Hebrews 1:12quoted from Isaiah href="/desk/?q=isa+51:6&sr=1">Isaiah 51:6, Isaiah 51:16; Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. Similarly, “the Son of man came to save that which was lost ” ( ἀπολωλός ), Luke 19:10. Jesus charged his apostles to go to the lost ( ἀπολωλότα ) sheep of the house of Israel, Matthew 10:6, comp. Matthew 15:24. “He that shall lose ( ἀπολέσῃ ) his life for my sake shall find it,” Matthew 16:25. Comp. Luke 15:6, Luke 15:9, Luke 15:32. -DIVIDER-
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In this passage the word destruction is qualified. It is “destruction from the presence of the Lord and from the glory of his power, “ at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless.sa180 [source]

2 Timothy 3:10 Didst follow [παρηκολουτησας]
First aorist active indicative of παρακολουτεω — parakoloutheō for which see note on 1 Timothy 4:6. Some MSS. have perfect active παρηκολουτηκας — parēkolouthēkas (thou hast followed). Nine associative-instrumental cases here after the verb (teaching, διδασκαλιαι — didaskaliāi Romans 12:7; conduct, αγωγηι — agōgēi old word here only in N.T.; purpose, προτεσει — prothesei Romans 8:28; faith, πιστει — pistei 1 Thessalonians 3:6; longsuffering, μακροτυμιαι — makrothumiāi Colossians 1:11; persecutions, διωγμοις — diōgmois 2 Thessalonians 1:4; sufferings, πατημασιν — pathēmasin 2 Corinthians 1:6.). The two last items belong to 2 Timothy 3:11. [source]
Hebrews 11:34 Quenched the power of fire [εσβεσαν δυναμιν πυρος]
First aorist active indicative of σβεννυμι — sbennumi (Matthew 12:20). See Daniel 3:19-28. Escaped the edge of the sword Second aorist active indicative of πευγω — pheugō old verb to flee. “Mouths See 1 Samuel 18:11; 1 Kings 19:2. Were made strong First aorist passive indicative of δυναμοω — dunamoō late verb from δυναμις — dunamis as in Colossians 1:11. Waxed mighty in war “Became strong in battle” (Psalm 18:34.). Armies of aliens Late compound Apparently a reference to the campaigns of Judas Maccabeus. [source]
James 1:3 Patience [υπομονην]
Old and common word for remaining under (υπομενω — hupomenō), “staying power” (Ropes), as in Colossians 1:11. [source]
James 5:10 Of suffering [της κακοπατιας]
Old word from κακοπατης — kakopathēs (suffering evil, κακοπατεω — kakopatheō in James 5:13; 2 Timothy 2:3, 2 Timothy 2:9), here only in N.T.Of patience (μακροτυμιας — makrothumias). Like μακροτυμεω — makrothumeō in James 5:7. See both μακροτυμια — makrothumia and υπομονη — hupomonē in 2 Corinthians 4:6; Colossians 1:11 (the one restraint from retaliating, the other not easily succumbing).In the name of As in Jeremiah 20:9. With the authority of the Lord (Deissmann, Bible Studies, p. 198). [source]
James 5:10 Of patience [μακροτυμιας]
Like μακροτυμεω — makrothumeō in James 5:7. See both μακροτυμια — makrothumia and υπομονη — hupomonē in 2 Corinthians 4:6; Colossians 1:11 (the one restraint from retaliating, the other not easily succumbing). [source]
James 1:3 The proof [το δοκιμιον]
Now known (Deissmann, Bible Studies, pp. 259ff.) from the papyri examples of δοκιμιος — dokimios as an adjective in the same sense (good gold, standard gold) as δοκιμος — dokimos proved or tested (James 1:12). The use of το δοκιμιον — to dokimion (neuter article with neuter single adjective) here and in 1 Peter 1:7, clearly means “the genuine element in your faith,” not “crucible” nor “proving.” Your faith like gold stands the test of fire and is approved as standard. James here, as in James 1:6; James 2:1; James 5:15, regards faith Present (durative) middle indicative of the compound verb with the perfective sense of κατα — kata as in Philemon 2:12, which see.Patience Old and common word for remaining under (υπομενω — hupomenō), “staying power” (Ropes), as in Colossians 1:11. [source]

What do the individual words in Colossians 1:11 mean?

with all power being strengthened according to the might - glorious of Him unto all endurance and patience with joy
ἐν πάσῃ δυνάμει δυναμούμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν μετὰ χαρᾶς

δυνάμει  power 
Parse: Noun, Dative Feminine Singular
Root: δύναμις  
Sense: strength power, ability.
δυναμούμενοι  being  strengthened 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural
Root: δυναμόω  
Sense: to make strong, confirm, strengthen.
κατὰ  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
δόξης  glorious 
Parse: Noun, Genitive Feminine Singular
Root: δόξα  
Sense: opinion, judgment, view.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
εἰς  unto 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
ὑπομονὴν  endurance 
Parse: Noun, Accusative Feminine Singular
Root: ὑπομονή  
Sense: steadfastness, constancy, endurance.
μακροθυμίαν  patience 
Parse: Noun, Accusative Feminine Singular
Root: μακροθυμία  
Sense: patience, endurance, constancy, steadfastness, perseverance.
χαρᾶς  joy 
Parse: Noun, Genitive Feminine Singular
Root: χαρά  
Sense: joy, gladness.