{The invisible things of him} (	a aorata autou). Another
verbal adjective (a privative and hora(935c), to see), old word,
either unseen or invisible as here and elsewhere in N.T. ( Col
1:15f. , etc.). The attributes of God's nature defined here as
"his everlasting power and divinity" (h(8820)te aidios autou dunamis
kai theiot(8873)). Aidios is for aeidios from aei (always),
old word, in N.T. only here and  Jude 1:6 , common in Philo (z(9388)
aidios), elsewhere ai(936e)ios. Theiot(8873) is from 	heios (from
	heos) quality of 	heos and corresponds more to Latin
_divinitas_ from _divus_, divine. In  Col 2:9  Paul uses
	heot(8873) (Latin _deitas_ from _deus_) {deity}, both old words
and nowhere else in the N.T. Theot(8873) is Divine Personality,
	heiot(8873), Divine Nature and properties (Sanday and Headlam).
{Since the creation of the world} (apo ktise(9373) kosmou). He
means by God and unto God as antecedent to and superior to the
world (cf.  Col 1:15f . about Christ). {Are clearly seen}
(kathoratai). Present passive indicative of kathora(935c)
(perfective use of kata-), old word, only here in N.T., with
direct reference to aorata. {Being perceived} (
ooumena).
Present passive participle of 
oe(935c), to use the 
ous
(intellect). {That they may be without excuse} (eis to einai
autous anapolog(8874)ous). More likely, "so that they are without
excuse." The use of eis to and the infinitive (with accusative
of general reference) for result like h(9373)te is reasonably clear
in the N.T. (Moulton, _Prolegomena_, p. 219; Robertson,
_Grammar_, p. 1003). Anapolog(8874)ous is another verbal with an
from apologeomai. Old word, in N.T. only here and  Ro 2:1 
("inexcusable" here).