{All things} (panta). The philosophical phrase was 	a
panta (the all things) as we have it in  1Co 8:6  Ro 11:36  Col
1:16 . In verse  10  John uses ho kosmos (the orderly universe)
for the whole. {Were made} (egeneto). Second aorist middle
indicative of ginomai, the constative aorist covering the
creative activity looked at as one event in contrast with the
continuous existence of (886e) in verses  1,2 . All things "came
into being." Creation is thus presented as a becoming (ginomai)
in contrast with being (eimi). {By him} (di' autou). 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 ( Heb 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" ( Col 1:16 ). Hence it is not a
peculiar doctrine that John here enunciates. In  1Co 8:6 , Paul
distinguishes between the Father as the primary source (ex hou)
of the all things and the Son as the intermediate agent as here
(di' hou). {Without him} (ch(9372)is autou). Old adverbial
preposition with the ablative as in  Php 2:14 , "apart from."
John adds the negative statement for completion, another note of
his style as in  Joh 1:20  1Jo 1:5 . Thus John excludes two
heresies (Bernard) that matter is eternal and that angels or
aeons had a share in creation. {Not anything} (oude hen). "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"
(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 ginomai. Westcott observes that the ancient
scholars before Chrysostom all began a new sentence with ho
gegonen. The early uncials had no punctuation.