The Meaning of 2 Corinthians 11:3 Explained

2 Corinthians 11:3

KJV: But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.

YLT: and I fear, lest, as the serpent did beguile Eve in his subtilty, so your minds may be corrupted from the simplicity that is in the Christ;

Darby: But I fear lest by any means, as the serpent deceived Eve by his craft, so your thoughts should be corrupted from simplicity as to the Christ.

ASV: But I fear, lest by any means, as the serpent beguiled Eve in his craftiness, your minds should be corrupted from the simplicity and the purity that is toward Christ.

KJV Reverse Interlinear

But  I fear,  lest  by any means,  as  the serpent  beguiled  Eve  through  his  subtilty,  so  your  minds  should be corrupted  from  the simplicity  that is in  Christ. 

What does 2 Corinthians 11:3 Mean?

Verse Meaning

Paul"s critics were not just calling his apostolic authority into question. They were leading the Corinthians astray. The apostle communicated the seriousness of this seduction by comparing it with the serpent"s cunning deception (Gr. exepatesen) of Eve ( Genesis 3:13).
"The very future of the Corinthians as an apostolic church is in jeopardy." [1]
Genuine Christians can be and are being deceived by false teachers and are abandoning their faith today. This sometimes happens when young people go off to college and conclude that what they learned in church is unscientific. It also happens when Christian"s accept the teachings of cultists who come knocking on their doors.

Context Summary

2 Corinthians 11:1-9 - "a Godly Jealousy"
As the Bridegroom's friend, Paul was eager to bring the Corinthian church to the Bridegroom of souls. But false teachers disturbed the purity and simplicity of their faith, as in Eden Satan perverted Eve. There would have been excuse if these false teachers had given his converts another and a better Savior or a greater Pentecost; but since these were impossible, he was well able to hold his ground, even though they were pre-eminent apostles in their own estimation. Paul was very conscious of the rudeness of his speech, of which apparently he had many reminders, but he was equally conscious of the direct knowledge that God had imparted to him.
He acknowledges that he had not taken their pecuniary support, which in itself was quite legitimate; but he altogether denies the inference which his enemies drew, that therefore he admitted his inferiority to the other servants of the Cross. He answers that insinuation by saying that he expressly refrained from accepting gifts, because of his desire to rob his critics of their argument that he was evangelizing the world for the purpose of making money. That they should make such wanton suggestions proved that they were Satan's emissaries. [source]

Chapter Summary: 2 Corinthians 11

1  Out of his jealousy over the Corinthians, he enters into a forced commendation of himself,
5  of his equality with the chief apostles,
7  of his preaching the gospel to them freely, and without any charge to them;
13  showing that he was not inferior to those deceitful workers in any legal prerogative;
23  and in the service of Christ, and in all kinds of sufferings for his ministry, far superior

Greek Commentary for 2 Corinthians 11:3

The serpent beguiled Eve [ο οπις εχηπατησεν ευαν]
Paul‘s only mention of the serpent in Eden. The compound εχαπαταω — exapataō means to deceive completely. [source]
Lest by any means [μη πως]
Common conjunction after verbs of fearing. Corrupted (πταρηι — phtharēi). Second aorist passive subjunctive with μη πως — mē pōs of πτειρω — phtheirō to corrupt. [source]
Corrupted [πταρηι]
Second aorist passive subjunctive with μη πως — mē pōs of πτειρω — phtheirō to corrupt. [source]
The serpent []
Paul's only allusion to the story of the serpent in Eden. [source]
Eve []
In accordance with the representation of the Church as the bride. [source]
Simplicity that is in Christ []
Rev. adds, and the purity, following Westcott and Hort's text. Simplicity, single-hearted loyalty. In Christ; better, as Rev., towards ( εἰς ). [source]

Reverse Greek Commentary Search for 2 Corinthians 11:3

Luke 5:4 Put out into the deep [επαναγαγε εις το βατος]
The same double compound verb as in Luke 5:3, only here second aorist active imperative second person singular.Let down (χαλασατε — chalasate). Peter was master of the craft and so he was addressed first. First aorist active imperative second person plural. Here the whole crew are addressed. The verb is the regular nautical term for lowering cargo or boats (Acts 27:17, Acts 27:30). But it was used for lowering anything from a higher place (Mark 2:4; Acts 9:25; 2 Corinthians 11:33). For a catch (εις αγραν — eis agran). This purpose was the startling thing that stirred up Simon. [source]
Luke 5:4 Let down [χαλασατε]
Peter was master of the craft and so he was addressed first. First aorist active imperative second person plural. Here the whole crew are addressed. The verb is the regular nautical term for lowering cargo or boats (Acts 27:17, Acts 27:30). But it was used for lowering anything from a higher place (Mark 2:4; Acts 9:25; 2 Corinthians 11:33). For a catch This purpose was the startling thing that stirred up Simon. [source]
John 8:20 And no man laid hands on Him [καὶ οὐδεὶς ἐπίασεν αὐτὸν]
Notice the connection with the previous sentence by the simple and, where another writer would have said and yet: the sense being that though Jesus was teaching where He might easily have been apprehended, yet no one attempted to arrest Him. See on John 1:10. Laid hands on is better rendered, as elsewhere, took (compare John 7:30). The inconsistency of the A.V. in the renderings of the same word, of which this is only one of many instances, is noteworthy here from the fact that in the only two passages in which John uses the phrase laid hands on (John 7:30; John 7:44), he employs the common formula, ἐπιβάλλειν τὰς χεῖρας , or τὴν χεῖρα , and in both these passages the word πιάσαι is rendered take. The use of this latter word is confined almost exclusively to John, as it is found only three times elsewhere (Acts 3:7; Acts 12:4; 2 Corinthians 11:32). [source]
John 21:3 Caught [ἐπίασαν]
So John 21:10. The verb means to lay hold of, and is nowhere else used in the New Testament of taking fish. Elsewhere in this Gospel always of the seizure of Christ by the authorities (John 7:30, John 7:39, John 7:44; John 8:20; John 10:39; John 11:57). Of apprehending Peter and Paul (Acts 12:4; 2 Corinthians 11:32). Of the taking of the beast (Revelation 19:20). Of taking by the hand (Acts 3:7). [source]
Acts 9:25 By the wall [διὰ τοῦ τείχους]
Rev., more accurately, through the wall, as is explained by 2 Corinthians 11:33. Either through the window of a house overhanging the wall, or through a window in the wall itself opening to houses on its inner side. Hackett says that he observed such windows in the wall at Damascus. On the mode of escape, compare Joshua 2:15; 1 Samuel 19:12. [source]
Acts 9:24 They watched [παρετηρουντο]
Imperfect middle indicative of παρατηρεω — paratēreō common verb in late Greek for watching beside (παρα — para) or insidiously or on the sly as in Luke 6:7, they kept on watching by day and night to kill him. In 2 Corinthians 11:32 Paul says that the Ethnarch of Aretas “kept guard” (επρουρει — ephrourei imperfect active of προυρεω — phroureō) to seize him. Probably the Jews obtained the consent of the Ethnarch and had him appoint some of them as guards or watchers at the gate of the city. [source]
Acts 9:25 Through the wall [δια του τειχους]
Paul in 2 Corinthians 11:33 explains δια του τειχους — dia tou teichous as being δια τυριδος — dia thuridos (through a window) which opened into the house on the inside of the wall as is true today in Damascus as Hackett saw there. See Joshua 2:15. (cf. 1 Samuel 19:12) for the way that Rahab let out the spies “by a cord through the window.” [source]
Acts 9:25 In a basket [εν σπυριδι]
The word used when the four thousand were fed (Mark 8:8; Matthew 15:37). A large basket plaited of reeds and distinguished in Mark 8:19. (Matthew 16:9.) from the smaller κοπινος — kophinos Paul uses σαργανη — sarganē a basket made of ropes. This escape by night by the help of the men whom he had come to destroy was a shameful memory to Paul (2 Corinthians 11:33). Wendt thinks that the coincidences in language here prove that Luke had read II Corinthians. That, of course, is quite possible. [source]
Acts 20:9 In the window [επι της τυριδος]
Old word diminutive from τυρα — thura door, a little door. Latticed window (no glass) opened because of the heat from the lamps and the crowd. Our window was once spelt windore (Hudibras), perhaps from the wrong idea that it was derived from wind and door. Eutychus (a common slave name) was sitting on In the N.T. τυρις — thuris only here and 2 Corinthians 11:33 Present passive participle of καταπερω — katapherō to bear down, and followed by instrumental case (υπνωι — hupnōi). Describes the gradual process of going into deep sleep. Great medical writers use βατυς — bathus with υπνος — hupnos as we do today (deep sleep). D here has βασει — basei (heavy) for βατει — bathei (deep). As Paul discoursed yet longer Genitive absolute of present middle participle of διαλεγομαι — dialegomai (cf. Acts 20:7). with επι πλειον — epi pleion Eutychus struggled bravely to keep awake, vainly hoping that Paul would finish. But he went on “for more.” Being born down by his sleep (κατενεχτεις απο του υπνου — katenechtheis apo tou hupnou). First aorist (effective) passive showing the final result of the process described by καταπερομενος — katapheromenos finally overcome as a result of (απο — apo) the (note article του — tou) sleep (ablative case). These four participles (κατεζομενοσ καταπερομενοσ διαλεγομενου κατενεχτεις — kathezomenosκαταπερομενος — katapheromenosκατενεχτεις — dialegomenouεπεσεν κατω — katenechtheis) have no connectives, but are distinguished clearly by case and tense. The difference between the present πιπτω — katapheromenos and the aorist κατω — katenechtheis of the same verb is marked. Fell down Effective aorist active indicative of απο του τριστεγου — piptō with the adverb τρεις — katō though στεγη — katapiptō (compound verb) could have been used (Acts 26:14; Acts 28:6). Hobart (Medical Language of St. Luke) thinks that Luke shows a physician‘s interest in the causes of the drowsiness of Eutychus (the heat, the crowd, the smell of the lamps, the late hour, the long discourse). Cf. Luke 22:45. From the third story (τριστεγος — apo tou tristegou). From ηρτη νεκρος — treis (three) and αιρω — stegē (roof), adjective ως — tristegos having three roofs. Was taken up dead First aorist passive indicative of airō Luke does not say hōs (as) or hōsei (Mark 9:26 as if). The people considered him dead and Luke the physician seems to agree with that view. [source]
Acts 9:2 Letters [επιστολας]
Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts 26:10) and “the estate of the elders” (Acts 22:5), that is the Sanhedrin. To Damascus (εις Δαμασκον — eis Damaskon). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2 Corinthians 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul‘s persecution in Judea and still worshipped in the synagogues. Paul‘s language in Acts 26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution. If he found Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου — tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως — hopōs (less common than ινα — hina) and aorist (effective) subjunctive (αγαγηι — agagēi reduplicated aorist of αγω — agō common verb) and perfect passive participle (δεδεμενους — dedemenous) of δεω — deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Acts 9:2 To Damascus [εις Δαμασκον]
As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2 Corinthians 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul‘s persecution in Judea and still worshipped in the synagogues. Paul‘s language in Acts 26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution. [source]
Acts 9:25 Lowering him [αυτον χαλασαντες]
First aorist active participle of χαλαω — chalaō old and common verb in a nautical sense (Acts 27:17, Acts 27:30) as well as otherwise as here. Same verb used by Paul of this experience (2 Corinthians 11:33). In a basket (εν σπυριδι — en sphuridi). The word used when the four thousand were fed (Mark 8:8; Matthew 15:37). A large basket plaited of reeds and distinguished in Mark 8:19. (Matthew 16:9.) from the smaller κοπινος — kophinos Paul uses σαργανη — sarganē a basket made of ropes. This escape by night by the help of the men whom he had come to destroy was a shameful memory to Paul (2 Corinthians 11:33). Wendt thinks that the coincidences in language here prove that Luke had read II Corinthians. That, of course, is quite possible. [source]
Romans 9:1 In Christ []
Not by Christ, as the formula of an oath, Christ being never used by the apostles in such a formula, but God. Romans 1:9; 2 Corinthians 1:23; 2 Corinthians 11:31; Philemon 1:8. For this favorite expression of Paul, see Galatians 2:17; 1 Corinthians 1:2; 2 Corinthians 2:14, 2 Corinthians 2:17; 2 Corinthians 12:19, etc. [source]
Romans 7:11 Deceived [ἐξηπάτησεν]
Rev., beguiled Only in Paul. Compare 2 Corinthians 11:3; 2 Thessalonians 2:3. [source]
Romans 15:6 With one mouth [εν ενι στοματι]
Vivid outward expression of the unity of feeling. May glorify (δοχαζητε — doxazēte). Present active subjunctive of δοχαζω — doxazō final clause with ινα — hina “that ye may keep on glorifying.” For “the God and Father of our Lord Jesus Christ” see note on 2 Corinthians 1:3 for discussion; 2 Corinthians 11:31. It occurs also in Ephesians 1:3; 1 Peter 1:3. [source]
Romans 15:6 May glorify [δοχαζητε]
Present active subjunctive of δοχαζω — doxazō final clause with ινα — hina “that ye may keep on glorifying.” For “the God and Father of our Lord Jesus Christ” see note on 2 Corinthians 1:3 for discussion; 2 Corinthians 11:31. It occurs also in Ephesians 1:3; 1 Peter 1:3. [source]
Romans 7:11 Beguiled me [εχηπατησεν με]
First aorist active indicative of εχαπαταω — exapataō old verb, completely See note on 1 Corinthians 3:18; 2 Corinthians 11:3. Only in Paul in N.T. [source]
1 Corinthians 15:31 I protest by that glorying in you [νη την υμετεραν καυχησιν]
No word for “I protest.” Paul takes solemn oath by the use of νη — nē (common in Attic) with the accusative. Only here in N.T., but in lxx (Genesis 42:15f.). For other solemn oaths by Paul see 2 Corinthians 1:18; 2 Corinthians 1:23; 2 Corinthians 11:10.; 2 Corinthians 11:31; Romans 9:1. For καυχησις — kauchēsis see note on 1 Thessalonians 2:19. The possessive pronoun (υμετεραν — humeteran) is objective as εμην — emēn in 1 Corinthians 11:24. [source]
2 Corinthians 12:20 Wraths [θυμοί]
For the plural, compare deaths, 2 Corinthians 11:33; drunkennesses, Galatians 5:21; bloods, John 1:13(see note); the willings of the flesh, Ephesians 2:3; mercies, Philemon 2:1. Excitements or outbursts of wrath. [source]
2 Corinthians 1:3 Blessed [ευλογητος]
From old verb ευλογεω — eulogeō to speak well of, but late verbal in lxx and Philo. Used of men in Genesis 24:31, but only of God in N.T. as in Luke 1:68 and chiefly in Paul (2 Corinthians 11:31; Romans 1:25). Paul has no thanksgiving or prayer as in 1 Corinthians 1:4-9, but he finds his basis for gratitude in God, not in them. [source]
2 Corinthians 12:5 But on mine own behalf [υπερ δε εμαυτου]
As if there were two Pauls. In a sense there were. He will only glory in the things mentioned above, the things of his weaknesses (2 Corinthians 11:30). [source]
Galatians 1:20 I lie not []
Comp. Romans 9:1; 2 Corinthians 11:31; 1 Timothy 2:7. [source]
Galatians 3:23 We were kept in ward under the law [υπερ νομον επρουρουμετα]
Imperfect passive of προυρεω — phroureō to guard (from προυρος — phrouros a guard). See note on Acts 9:24; note on 2 Corinthians 11:32. It was a long progressive imprisonment. Unto the faith which should afterwards be revealed (eis tēn mellousan pistin apokaluphthēnai). “Unto the faith (Galatians 3:22 again) about to be revealed.” Mellō and the first aorist passive infinitive (regular idiom). [source]
Ephesians 1:3 Blessed [ευλογητος]
Verbal of ευλογεω — eulogeō common in the lxx for Hebrew baruk (Vulgate benedictus) and applied usually to God, sometimes to men (Genesis 24:31), but in N.T. always to God (Luke 1:68), while ευλογημενος — eulogēmenos (perfect passive participle) is applied to men (Luke 1:42). “While ευλογημενος — eulogēmenos points to an isolated act or acts, ευλογητος — eulogētos describes the intrinsic character” (Lightfoot). Instead of the usual ευχαριστουμεν — eucharistoumen (Colossians 1:3) Paul here uses ευλογητος — eulogētos elsewhere only in 2 Corinthians 1:3 in opening, though in a doxology in Romans 1:25; Romans 9:5; 2 Corinthians 11:31. The copula here is probably εστιν — estin (is), though either εστω — estō (imperative) or ειη — eiē (optative as wish) will make sense. [source]
Philippians 4:7 Shall guard [προυρησει]
“Shall garrison,” future active indicative of προυρεω — phroureō old verb from προυρος — phrouros See note on Acts 9:24; 2 Corinthians 11:32. God‘s peace as a sentinel mounts guard over our lives as Tennyson so beautifully pictures Love as doing. [source]
Colossians 1:3 God the Father of our Lord Jesus Christ [τωι τεωι πατρι του κυριου ημων Ιησου Χριστου]
Correct text without και — kai (and) as in Colossians 3:17, though usually “the God and Father of our Lord Jesus Christ” (2 Corinthians 1:3; 2 Corinthians 11:31; Romans 15:6; 1 Peter 1:3; Revelation 1:6). In Colossians 1:2 we have the only instance in the opening benediction of an epistle when the name of “Jesus Christ” is not joined with “God our Father.” [source]
Colossians 3:22 Not with eye-service [μη εν οπταλμοδουλιαις]
Another Pauline word (here only and Ephesians 6:6), elsewhere only in Christian writers after Paul, an easy and expressive compound, service while the master‘s eye was on the slave and no longer. Men-pleasers (αντρωπαρεσκοι — anthrōpareskoi). Late compound only in lxx and Paul (here and Ephesians 6:6). In singleness of heart So in Ephesians 6:5. Old and expressive word from απλους — haplous (simple, without folds). See 2 Corinthians 11:3. Fearing the Lord (ποβουμενοι τον Κυριον — phoboumenoi ton Kurion). Rather than the lords according to the flesh. [source]
Colossians 3:22 In singleness of heart [εν απλοτητι καρδιας]
So in Ephesians 6:5. Old and expressive word from απλους — haplous (simple, without folds). See 2 Corinthians 11:3. Fearing the Lord (ποβουμενοι τον Κυριον — phoboumenoi ton Kurion). Rather than the lords according to the flesh. [source]
1 Timothy 4:12 Purity [ἁγνίᾳ]
Only here and 1 Timothy 5:2. Ἁγνός pure 1 Timothy 5:22; Titus 2:5. In Paul, 2 Corinthians 8:11; 2 Corinthians 11:2; Philemon 4:8. Also in James, Peter, and 1John. Ἁγνότης purity 2 Corinthians 6:6; 2 Corinthians 11:3. olxx, oClass. Ἁγνός always with a moral sense; not limited to sins of the flesh, but covering purity in motives as well as in acts. In 1 John 3:3, of Christ. In 2 Corinthians 11:2, of virgin purity. In James 3:17, as a characteristic of heavenly wisdom. Ἁγνῶς purely(Philemon 1:17), of preaching the gospel with unmixed motives. The verb ἁγνίζειν topurify, which in lxx is used only of ceremonial purification, has that meaning in four of the seven instances in N.T. (John 11:55; Acts 21:24, Acts 21:26; Acts 24:18). In the others (James 4:8; 1 Peter 1:22; 1 John 3:3) it is used of purifying the heart and soul. [source]
1 Timothy 2:2 Kings [βασιλέων]
In Paul only 2 Corinthians 11:32. [source]
1 Timothy 2:14 Was not deceived [οὐκ ἠπατήθη]
Once in Paul, Ephesians 5:6. Comp. 2 Corinthians 11:3. Rev. beguiled. As it is evident that Adam was beguiled, the interpreters have tried many ways of explaining the expression, either by supplying πρῶτος firstor by saying (as Bengel) that the woman did not deceive the man, but persuaded him; or by supplying by the serpent, or so long as he was alone; or by saying that Eve was directly and Adam indirectly deceived. [source]
1 Timothy 2:7 I was appointed [ετετην εγω]
First aorist passive indicative of τιτημι — tithēmi Preacher and apostle (κηρυχ και αποστολος — kērux kai apostolos). In 2 Timothy 1:10 Paul adds διδασκαλος — didaskalos (herald, apostle, teacher) as he does here with emphasis. In Colossians 1:23. he has διακονος — diakonos (minister). He frequently uses κηρυσσω — kērussō of himself (1 Corinthians 1:23; 1 Corinthians 9:27; Galatians 2:2; Romans 10:8.). I speak the truth, I lie not A Pauline touch (Romans 9:1). Cf. Galatians 1:20; 2 Corinthians 11:31. Here alone he calls himself “a teacher of the Gentiles,” elsewhere apostle (Romans 11:13), minister (Romans 15:16), prisoner (Ephesians 3:1). [source]
1 Timothy 2:7 I speak the truth, I lie not [αλητειαν λεγω ου πσευδομαι]
A Pauline touch (Romans 9:1). Cf. Galatians 1:20; 2 Corinthians 11:31. Here alone he calls himself “a teacher of the Gentiles,” elsewhere apostle (Romans 11:13), minister (Romans 15:16), prisoner (Ephesians 3:1). [source]
1 Timothy 2:14 Being beguiled [εχαπατητεισα]
First aorist passive participle of εχαπατεω — exapateō old compound verb, in N.T. only by Paul (2 Thessalonians 2:3; 1 Corinthians 3:18; 2 Corinthians 11:3; Romans 7:11; Romans 16:18; 1 Timothy 2:14). Not certain that εχ — eẋ here means “completely deceived” in contrast to simplex (ουκ ηπατητη — ouk ēpatēthē) used of Adam, though possible. [source]
2 Timothy 2:15 To present [παραστησαι]
First aorist active infinitive of παριστημι — paristēmi as in Colossians 1:22, Colossians 1:28. Approved unto God (δοκιμον τωι τεωι — dokimon tōi theōi). Dative case τεωι — theōi with δοκιμον — dokimon predicate accusative, old adjective (from δεχομαι — dechomai), for which see note on 1 Corinthians 11:19; 2 Corinthians 10:18. A workman See 2 Corinthians 11:3; Philemon 3:2. That needeth not to be ashamed (ανεπαισχυντον — anepaischunton). Late double compound verbal adjective (α — a privative, επαισχυνω — epaischunō), in Josephus and here alone. Handling aright Present active participle of ορτοτομεω — orthotomeō late and rare compound (ορτοτομος — orthotomos), cutting straight, ορτος — orthos and τεμνω — temnō), here only in N.T. It occurs in Proverbs 3:6; Proverbs 11:5 for making straight paths (οδους — hodous) with which compare Hebrews 12:13 and “the Way” in Acts 9:2. Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since τεμνω — temnō and ορτος — orthos are so used. Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight. [source]
2 Timothy 2:15 A workman [εργατην]
See 2 Corinthians 11:3; Philemon 3:2. That needeth not to be ashamed (ανεπαισχυντον — anepaischunton). Late double compound verbal adjective (α — a privative, επαισχυνω — epaischunō), in Josephus and here alone. Handling aright Present active participle of ορτοτομεω — orthotomeō late and rare compound (ορτοτομος — orthotomos), cutting straight, ορτος — orthos and τεμνω — temnō), here only in N.T. It occurs in Proverbs 3:6; Proverbs 11:5 for making straight paths (οδους — hodous) with which compare Hebrews 12:13 and “the Way” in Acts 9:2. Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since τεμνω — temnō and ορτος — orthos are so used. Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight. [source]
2 Timothy 3:8 Jannes and Jambres [Ιαννης και Ιαμβρης]
Traditional names of the magicians who withstood Moses (Targum of Jonathan on Exodus 7:11). Withstood (αντεστησαν — antestēsan). Second aorist active (intransitive) of αντιστημι — anthistēmi to stand against, “they stood against” (with dative Μωυσει — Mōusei). Same word used of Elymas in Acts 13:8 and repeated here αντιστανται — anthistantai (present middle indicative). Paul here pictures the seducers of the γυναικαρια — gunaikaria above. Corrupted in mind Perfect passive participle of καταπτειρω — kataphtheirō old compound, in N.T. only here in critical text. See on 2 Corinthians 11:3; 1 Timothy 6:5 for διαπτειρω — diaphtheirō The accusative νουν — noun is retained in the passive. Reprobate (αδοκιμοι — adokimoi). See note on 1 Corinthians 9:27; Titus 1:16. They had renounced their trust (πιστιν — pistin) in Christ. [source]
2 Timothy 3:8 Corrupted in mind [κατεπταρμενοι τον νουν]
Perfect passive participle of καταπτειρω — kataphtheirō old compound, in N.T. only here in critical text. See on 2 Corinthians 11:3; 1 Timothy 6:5 for διαπτειρω — diaphtheirō The accusative νουν — noun is retained in the passive. Reprobate (αδοκιμοι — adokimoi). See note on 1 Corinthians 9:27; Titus 1:16. They had renounced their trust (πιστιν — pistin) in Christ. [source]
1 Peter 1:5 Kept [φρουρουνένους]
A military term. Lit., garrisoned. Rev., guarded. Compare 2 Corinthians 11:32, and the beautiful metaphorical use of the word at Philemon 4:7, “shallguard your hearts.” The present participle indicates something in progress, a continuous process of protection. Hence, lit., who are being guarded. “The inheritance is kept; the heirs are guarded ” (Bengel). [source]
1 Peter 1:3 The God and Father of our Lord Jesus Christ [ο τεος και πατηρ του κυριου ημων Ιησου Χριστου]
This precise language in 2 Corinthians 1:3; Ephesians 1:3; and part of it in 2 Corinthians 11:31; Romans 15:6. See John 20:17 for similar language by Jesus.Great (πολυ — polu). Much.Begat us again First aorist active articular The Stoics used αναγεννησις — anagennēsis for παλινγενεσια — palingenesia (Titus 3:5). If ανωτεν — anōthen in John 3:3 be taken to mean “again,” the same idea of regeneration is there, and if “from above” it is the new birth, anyhow.Unto a living hope (εις ελπιδα ζωσαν — eis elpida zōsan). Peter is fond of the word “living” (present active participle of ζαω — zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” (δια αναστασεως — dia anastaseōs). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]

What do the individual words in 2 Corinthians 11:3 mean?

I am afraid however lest by any means as the serpent deceived Eve in the craftiness of him might be corrupted the minds of you from the simplicity and purity - in - Christ
Φοβοῦμαι δὲ μή πως ὡς ὄφις ἐξηπάτησεν Εὕαν ἐν τῇ πανουργίᾳ αὐτοῦ φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος καὶ ἁγνότητος τῆς εἰς ‹τὸν› Χριστόν

Φοβοῦμαι  I  am  afraid 
Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular
Root: φοβέομαι 
Sense: to put to flight by terrifying (to scare away).
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
μή  lest 
Parse: Adverb
Root: μή 
Sense: no, not lest.
πως  by  any  means 
Parse: Adverb
Root: πῶς  
Sense: how, in what way.
ὄφις  serpent 
Parse: Noun, Nominative Masculine Singular
Root: ὄφις  
Sense: snake, serpent.
ἐξηπάτησεν  deceived 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἐξαπατάω  
Sense: to deceive.
Εὕαν  Eve 
Parse: Noun, Accusative Feminine Singular
Root: Εὕα  
Sense: first woman in the scriptures, mother of the human race.
πανουργίᾳ  craftiness 
Parse: Noun, Dative Feminine Singular
Root: πανουργία  
Sense: craftiness, cunning.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
φθαρῇ  might  be  corrupted 
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular
Root: φθείρω  
Sense: to corrupt, to destroy.
νοήματα  minds 
Parse: Noun, Nominative Neuter Plural
Root: νόημα  
Sense: a mental perception, thought.
ὑμῶν  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.
ἁπλότητος  simplicity 
Parse: Noun, Genitive Feminine Singular
Root: ἁπλότης  
Sense: singleness, simplicity, sincerity, mental honesty.
ἁγνότητος  purity 
Parse: Noun, Genitive Feminine Singular
Root: ἁγνότης  
Sense: purity, chastity, uprightness of life.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
‹τὸν›  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
Χριστόν  Christ 
Parse: Noun, Accusative Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.