2:11 In him you also were circumcised – not, however, 1 with a circumcision performed by human hands, but by the removal 2 of the fleshly body, 3 that is, 4 through the circumcision done by Christ. 2:12 Having been buried with him in baptism, you also have been raised with him through your 5 faith in the power 6 of God who raised him from the dead. 2:13 And even though you were dead in your 7 transgressions and in the uncircumcision of your flesh, he nevertheless 8 made you alive with him, having forgiven all your transgressions.
1 tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.
2 tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.
3 tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”
4 tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.
5 tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).
6 tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”
7 tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).
8 tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).