The Meaning of Acts 27:4 Explained

Acts 27:4

KJV: And when we had launched from thence, we sailed under Cyprus, because the winds were contrary.

YLT: And thence, having set sail, we sailed under Cyprus, because of the winds being contrary,

Darby: And setting sail thence we sailed under the lee of Cyprus, because the winds were contrary.

ASV: And putting to sea from thence, we sailed under the lee of Cyprus, because the winds were contrary.

KJV Reverse Interlinear

And  when we had launched  from thence,  we sailed under  Cyprus,  because  the winds  were  contrary. 

What does Acts 27:4 Mean?

Context Summary

Acts 27:1-13 - On A Dangerous Voyage
The we indicates that the good physician, Luke, had rejoined the party. Separated from Paul by the Apostle's imprisonment, he now accompanied him on the ship to Rome. The centurion was indulgently disposed toward Paul. He may have been one of the brilliant crowd who had listened to Paul's last address. It was a most merciful Providence that placed the Apostle with such a man. He showed exceptional kindness in releasing Paul on parole at Sidon, that he might visit his friends, and, no doubt, provide himself with necessaries against the stormy and hazardous winter voyage.
The travelers were fortunate enough to find at Myra a large vessel carrying wheat from Egypt to Rome. There was room for the centurion, his soldiers, and prisoners, as well as such others as chose to accompany them. It was toward the close of September, and perhaps at Fair Havens the Apostle and any Jewish Christians on board may have observed the great Day of Atonement, the one fast of the Jewish calendar. The season for navigation with sailing vessels was drawing to a close, and Paul counseled delay, but his words were unheeded. The man who knew God was wiser than the men who knew the sea. [source]

Chapter Summary: Acts 27

1  Paul shipping toward Rome,
10  foretells of the danger of the voyage,
11  but is not believed
14  They are tossed to and fro by a storm;
41  and suffer shipwreck;
44  yet all come safe to land

Greek Commentary for Acts 27:4

We sailed under the lee of Cyprus [υπεπλευσαμεν την Κυπρον]
First aorist active indicative of υποπλεω — hupopleō to sail under. Cyprus was thus on the left between the ship and the wind from the northwest, under the protection of Cyprus. [source]
Because the winds were contrary [δια το τους ανεμους ειναι εναντιους]
The articular infinitive after δια — dia and the accusative of general reference The Etesian winds were blowing from the northwest so that they could not cut straight across from Sidon to Patara with Cyprus on the right. They must run behind Cyprus and hug the shore of Cilicia and Pamphylia. [source]
We sailed under [ὑπεπλεύσαμεν]
Rev., correctly, under the lee of: under the protection of the land. [source]

Reverse Greek Commentary Search for Acts 27:4

Matthew 1:19 Not willing [ἐβουλήθη]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER-
-DIVIDER-
Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER-
-DIVIDER-
Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER-
receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER-
to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER-
advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER-
(Demosth., “Olynth.,” 2:20). -DIVIDER-
In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER-
to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER-
to put her away secretly. -DIVIDER-
-DIVIDER-
Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER-
( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER-
( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER-
( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER-
-DIVIDER-
In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]

Luke 6:19 Healed [ἰᾶτο]
Compare Matthew 14:36; Mark 6:56, where διεσώθησαν , were thoroughly saved, and ἐσώζοντο , were saved, are used. Luke is more technical, using the strictly medical term, which occurs twenty-eight times in the New Testament, seventeen of these in Luke. Luke also uses the two words employed by Matthew and Mark, but always with some addition showing the nature of the saving. Thus Luke 7:3, where διασώσῃ (A. V.,heal ) is explained by Luke 7:7, ἰαθήσεται , the technical word, shall be healed, and by Luke 7:10, “found the servant whole ( ὑγιαίνοντα , another professional word - see on Luke 5:31) that had been sick. ” Compare, also, Luke 8:35, Luke 8:36, Luke 8:44, Luke 8:47, Luke 8:48. Medical writers do not use σώζειν or διασώζειν , to save, as equivalent to ἰᾶσθαι , to heal, but in the sense of escaping from a severe illness or from some calamity. Luke employs it in this sense - Acts 27:44; Acts 28:1. [source]
Luke 8:22 And they launched forth [και ανηχτησαν]
First aorist passive indicative of αναγω — anagō an old verb, to lead up, to put out to sea (looked at as going up from the land). This nautical sense of the verb occurs only in Luke in the N.T. and especially in the Acts (Acts 13:13; Acts 16:11; Acts 18:21; Acts 20:3, Acts 20:13; Acts 21:1, Acts 21:2; Acts 27:2, Acts 27:4, Acts 27:12, Acts 27:21; Acts 28:10.). [source]
John 1:12 Power [ἐξουσίαν]
Rev., the right. Six words are used for power in the:New Testament: βία , force, often oppressive, exhibiting itself in violence (Acts 5:26; Acts 27:41. Compare the kindred verb βιάζεται , Matthew 11:12; “the kingdom of heaven is taken by violence ): δύναμις , natural ability (see on 2 Peter 2:11): ἐνέργεια , energy, power in exercise; only of superhuman power, good or evil. Used by Paul only, and chiefly in the Epistles of the Imprisonment (Ephesians 1:19; Ephesians 3:7; Colossians 2:12. Compare the kindred verb ἐνεργέω , to put forth power, and see on Mark 6:14; see on James 5:16): ἰσχύς , strength (see on 2 Peter 2:11. Compare the kindred verb ἰσχύω , to be strong, and see on Luke 14:30; see on Luke 16:3): κράτος , might, only of God, relative and manifested power, dominion (Ephesians 1:19; Ephesians 6:10; 1 Timothy 6:16; 1 Peter 4:11. Compare the kindred verb κρατέω , to have power, to be master of, and see on Mark 7:3; see on Acts 3:11): ἐξουσία , liberty of action ( ἔξεστι , it is lawful ), authority, delegated or arbitrary (John 5:27; John 10:18; John 17:2; John 19:10, John 19:11. See on Mark 2:10; see on Luke 20:20). Here, therefore, ἐξουσία is not merely possibility or ability, but legitimate right derived from a competent source - the Word. [source]
John 5:2 There is [εστιν]
Bengel argues that this proves a date before the destruction of Jerusalem, but it is probably only John‘s vivid memory. By the sheep gate Supply πυληι — pulēi (gate) which occurs with the adjective προβατικη — probatikē (pertaining to sheep, προβατα — probata) in Nehemiah 3:1, Nehemiah 3:22. A pool A diving or swimming pool (from κολυμβαω — kolumbaō to swim, Acts 27:43), old word, only here in N.T. Which is called “The surnamed” (present passive participle, only N.T. example except Acts 15:40 first aorist middle participle επιλεχαμενος — epilexamenos). In Hebrew “In Aramaic” strictly as in John 19:13, John 19:17, John 19:20; John 20:16; Revelation 9:11; Revelation 16:16. Bethesda Aleph D L 33 have ετζατα — Bethzatha or House of the Olive, while B W Vulg. Memph. have ετσαιδα — Bethsaida Having five porches Στοα — Stoa was a covered colonnade where people can gather from which Stoic comes (Acts 17:18). See John 10:23; Acts 3:11. Schick in 1888 found twin pools north of the temple near the fortress of Antonia one of which has five porches. It is not, however, certain that this pool existed before a.d. 70 when the temple was destroyed (Sanday, Sacred Sites of the Gospels, p. 55). Some have identified it with the Pool of Siloam (John 9:7), though John distinguishes them. There is also the Virgin‘s Well, called the Gusher, because it periodically bubbles over from a natural spring, a kind of natural siphon. This is south of the temple in the Valley of Kedron and quite possibly the real site. [source]
Acts 27:14 There arose against it [ἔβαλε κατ ' αὐτῆς]
Against what? Some say, the island of Crete; in which case they would have been driven against the island, whereas we are told that they were driven away from it. Others, the ship. It is objected that the pronoun αὐτῆς it, is feminine, while the feminine noun for ship ( ναῦς ) is not commonly used by Luke, but rather the neuter, πλοῖον . I do not think this objection entitled to much weight. Luke is the only New Testament writer who uses ναῦς (see Acts 27:41), though he uses it but once; and, as Hackett remarks, “it would be quite accidental which of the terms would shape the pronoun at this moment, as they were both so familiar.” A third explanation refers the pronoun to the island of Crete, and renders, “there beat down from it. ” This is grammatical, and according to a well-known usage of the preposition. The verb βάλλω is also used intransitively in the sense of tofall; thus Homer Iliad,” xi., 722), of a riverfalling into the sea. Compare Mark 4:37: “the the waves beat ( ἐπέβαλλεν ) into the ship;” and Luke 15:12the portion of goods thatfalleth ( ἐπιβάλλον ) to me.” The rendering of the Rev. is, therefore, well supported, and, on the whole, preferable' there beat down from it. It is also according to the analogy of the expression in Luke 8:23, there came down a storm. See note there, and see on Matthew 8:24. [source]
Acts 13:42 And as they went out [Εχιοντων δε αυτων]
Genitive absolute with present active participle of εχειμι — exeimi to go out, old verb, in the N.T. only in Acts 13:42; Acts 17:15; Acts 20:7; Acts 27:43. As they (Paul and Barnabas) were going out with all the excitement and hubbub created by the sermon. [source]
Acts 16:26 So that the foundations of the prison house were shaken [ωστε σαλευτηναι τα τεμελια του δεσμωτηριου]
Regular construction of the first aorist passive infinitive and the accusative of general reference with ωστε — hōste for actual result just like the indicative. This old word for prison house already in Matthew 11:2; Acts 5:21, Acts 5:23 which see. Τεμελια — Themelia is neuter plural of the adjective τεμελιος — themelios from τεμα — thema (thing laid down from τιτημι — tithēmi). So already in Luke 6:48; Luke 14:29. If the prison was excavated from rocks in the hillside, as was often the case, the earthquake would easily have slipped the bars of the doors loose and the chains would have fallen out of the walls. Were opened First aorist passive indicative of ανοιγω — anoigō (or νυμι — ̇numi) with triple augment (η ε ω — ēανετη — e), ανιημι — ōwhile there is no augment in anethē (first aorist passive indicative of aniēmi were loosed), old verb, but in the N.T. only here and Acts 27:40; Ephesians 6:9; Hebrews 13:5. [source]
Acts 16:26 Were opened [ηνεωιχτησαν]
First aorist passive indicative of ανοιγω — anoigō (or νυμι — ̇numi) with triple augment (η ε ω — ēανετη — e), ανιημι — ōwhile there is no augment in anethē (first aorist passive indicative of aniēmi were loosed), old verb, but in the N.T. only here and Acts 27:40; Ephesians 6:9; Hebrews 13:5. [source]
Acts 16:27 Open [ανεωιγμενος]
Perfect passive participle with double reduplication in predicate position, standing open. Drew his sword (σπασαμενος την μαχαιραν — spasamenos tēn machairan). First aorist middle participle of σπαω — spaō to draw, as in Mark 14:47, drawing his own sword himself. Our word spasm from this old word. Was about Imperfect active of μελλω — mellō with both syllabic and temporal augment and followed here by present infinitive. He was on the point of committing suicide as Brutus had done near here. Stoicism had made suicide popular as the escape from trouble like the Japanese harikari. Had escaped (εκπεπευγεναι — ekpepheugenai). Second perfect active infinitive of εκπευγω — ekpheugō old verb with perfective force of εκ — ek to flee out, to get clean away. This infinitive and accusative of general reference is due to indirect discourse after νομιζων — nomizōn Probably the prisoners were so panic stricken by the earthquake that they did not rally to the possibility of escape before the jailor awoke. He was responsible for the prisoners with his life (Acts 12:19; Acts 27:42). [source]
Acts 16:27 Had escaped [εκπεπευγεναι]
Second perfect active infinitive of εκπευγω — ekpheugō old verb with perfective force of εκ — ek to flee out, to get clean away. This infinitive and accusative of general reference is due to indirect discourse after νομιζων — nomizōn Probably the prisoners were so panic stricken by the earthquake that they did not rally to the possibility of escape before the jailor awoke. He was responsible for the prisoners with his life (Acts 12:19; Acts 27:42). [source]
Acts 17:15 To Athens [εως Ατηνων]
To make sure of his safe arrival. That they should come to him with all speed (ινα ως ταχιστα ελτωσιν προς αυτον — hina hōs tachista elthōsin pros auton). Note the neat Greek idiom ως ταχιστα — hōs tachista as quickly as possible (good Attic idiom). The indirect command and purpose (ιναελτωσιν — hinȧelthōsin second aorist active subjunctive) is also neat Greek (Robertson, Grammar, p. 1046). Departed Imperfect active of εχειμι — exeimi old Greek word, but rare in N.T. All in Acts (Acts 13:42; Acts 17:15; Acts 20:7; Acts 27:43) [source]
Acts 17:15 Departed [εχηιεσαν]
Imperfect active of εχειμι — exeimi old Greek word, but rare in N.T. All in Acts (Acts 13:42; Acts 17:15; Acts 20:7; Acts 27:43) [source]
Acts 23:24 To bring safe [hina diasōsōsin)]
Final clause with hina and the first aorist active subjunctive of ινα διασωσωσιν — diasōzō old verb, to save through (ινα — dia) to a finish. Eight times in the N.T. (Matthew 14:36; Luke 7:3; Acts 23:24; Acts 27:43, Acts 27:44; Acts 28:1, Acts 28:4; 1 Peter 3:20). [source]
Acts 16:27 Was about [ημελλεν]
Imperfect active of μελλω — mellō with both syllabic and temporal augment and followed here by present infinitive. He was on the point of committing suicide as Brutus had done near here. Stoicism had made suicide popular as the escape from trouble like the Japanese harikari. Had escaped (εκπεπευγεναι — ekpepheugenai). Second perfect active infinitive of εκπευγω — ekpheugō old verb with perfective force of εκ — ek to flee out, to get clean away. This infinitive and accusative of general reference is due to indirect discourse after νομιζων — nomizōn Probably the prisoners were so panic stricken by the earthquake that they did not rally to the possibility of escape before the jailor awoke. He was responsible for the prisoners with his life (Acts 12:19; Acts 27:42). [source]
Acts 23:24 Beasts [κτηνη]
For riding as here or for baggage. See note on Luke 10:34. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul. To bring safe (hina diasōsōsin). Final clause with hina and the first aorist active subjunctive of ινα διασωσωσιν — diasōzō old verb, to save through (ινα — dia) to a finish. Eight times in the N.T. (Matthew 14:36; Luke 7:3; Acts 23:24; Acts 27:43, Acts 27:44; Acts 28:1, Acts 28:4; 1 Peter 3:20). Unto Felix the governor Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius a.d. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that “with all cruelty and lust he exercised the power of a king with the spirit of a slave.” The term “governor” In the N.T. it is used of Pilate (Matthew 27:2), of Felix, (Acts 23:24, Acts 23:26, Acts 23:33; Acts 24:1), of Festus (Acts 26:30). [source]
Acts 26:9 I ought [δειν]
Infinitive the usual construction with δοκεω — dokeō Necessity and a sense of duty drove Paul on even in this great sin (See note on Acts 23:1), a common failing with persecutors. Contrary (εναντια — enantia). Old word (adjective), over against, opposite (Acts 27:4), then hostile to as here. [source]
Acts 26:9 Contrary [εναντια]
Old word (adjective), over against, opposite (Acts 27:4), then hostile to as here. [source]
Acts 27:3 We touched [κατηχτημεν]
First aorist passive of καταγω — katagō the usual term for “coming down” from the seas as αναγω — anagō above (and Acts 27:4) is for “going up” to sea. So it looks to sailors. Sidon was 67 miles from Caesarea, the rival of Tyre, with a splendid harbour. The ship stopped here for trade. Treated Paul kindly (πιλαντρωπως τωι Παυλωι χρησαμενος — philanthrōpōs tōi Paulōi chrēsamenos). “Using (χρησαμενος — chrēsamenos first aorist middle participle of χραομαι — chraomai to use) Paul (instrumental case used with this verb) kindly” (πιλαντρωπως — philanthrōpōs “philanthropically,” adverb from πιλαντρωπος — phil̇anthrōpos love of mankind). He was kindly to Paul throughout the voyage (Acts 27:43; Acts 28:16), taking a personal interest in his welfare. Refresh himself Second aorist active infinitive of τυγχανω — tugchanō (to obtain) with the genitive επιμελειας — epimeleias old word from επιμελης — epimelēs careful, only here in the N.T. Whether it was mere hospitality we do not know. It may have been medical attention required because of Paul‘s long confinement. This is Paul‘s first visit to Sidon, but Christians were already in Phoenicia (Acts 11:19) and so Paul had “friends” here. [source]
Acts 27:3 Treated Paul kindly [πιλαντρωπως τωι Παυλωι χρησαμενος]
“Using He was kindly to Paul throughout the voyage (Acts 27:43; Acts 28:16), taking a personal interest in his welfare. [source]
Acts 27:7 Many days [εν ικαναις ημεραις]
See note on Luke 7:6 for hikanos Literally, “in considerable days.” With difficulty (ικανος — molis). Used in old Greek, like μολος — mogis (Luke 9:39) from μολος — molos toil (See note on Acts 14:18). Over against Cnidus “Down along Cnidus.” A hundred and thirty miles from Myra, the southwest point of Asia Minor and the western coast. Here the protection of the land from the northwest wind ceased. The wind not further suffering us (μη προσεωντος ημας του ανεμου — mē proseōntos hēmās tou anemou). Genitive absolute with present active participle of προσεαω — proseaō one of the few words still “not found elsewhere” (Thayer). Regular negative μη — mē with participles. They could not go on west as they had been doing since leaving Myra. We sailed under the lee of Crete See note on Acts 27:4. Instead of going to the right of Crete as the straight course would have been they sailed southwest with Crete to their right and got some protection against the wind there. Over against Salmone (κατα Σαλμωνην — kata Salmōnēn). Off Cape Salmone, a promontory on the east of the island. [source]
Acts 27:7 We sailed under the lee of Crete [υπεπλευσαμεν την Κρητην]
See note on Acts 27:4. Instead of going to the right of Crete as the straight course would have been they sailed southwest with Crete to their right and got some protection against the wind there. Over against Salmone (κατα Σαλμωνην — kata Salmōnēn). Off Cape Salmone, a promontory on the east of the island. [source]
Acts 27:16 Running under the lee of [υποδραμοντες]
Second aorist active participle of υποτρεχω — hupotrechō Same use of υπο — hupo as in υπεπλευσαμεν — hupepleusamen (Acts 27:4, Acts 27:8) for “under the lee”, under the protection of. Νησιον — Nēsion is diminutive of νησος — nēsos a small island. The MSS. vary between Cauda (B) and Clauda (Aleph). [source]
Acts 27:30 From the foreship [εκ πρωιρης]
Old word for prow of the ship. In the N.T. only here and Acts 27:41. Note here εκτεινειν — ekteinein (lay out, stretch out) rather than ριπσαντες — rhipsantes (casting) in Acts 27:29, for they pretended to need the small boat to stretch out or lay out the anchors in front. [source]
Acts 28:4 Though he hath escaped [κρεμαννυμι]
First aorist passive participle of παντως — diasōzō (same verb used in Acts 27:43, Acts 27:44; Acts 28:1), so-called concessive use of the participle (Robertson, Grammar, p. 1129). Yet Justice An abstraction personified like the Latin διασωζω — Justitia (Page). The natives speak of δικη — @Dikēn as a goddess, but we know nothing of such actual worship in Malta, though the Greeks worshipped abstractions as in Athens. Hath not suffered (Δικη — nouk eiasenn). Did not suffer. They look on Paul as a doomed man as good as dead. These people thought that calamity was proof of guilt, poor philosophy and worse theology. -DIVIDER-
-DIVIDER-
[source]

Acts 27:7 Over against Cnidus [κατα την Κνιδον]
“Down along Cnidus.” A hundred and thirty miles from Myra, the southwest point of Asia Minor and the western coast. Here the protection of the land from the northwest wind ceased. The wind not further suffering us (μη προσεωντος ημας του ανεμου — mē proseōntos hēmās tou anemou). Genitive absolute with present active participle of προσεαω — proseaō one of the few words still “not found elsewhere” (Thayer). Regular negative μη — mē with participles. They could not go on west as they had been doing since leaving Myra. We sailed under the lee of Crete See note on Acts 27:4. Instead of going to the right of Crete as the straight course would have been they sailed southwest with Crete to their right and got some protection against the wind there. Over against Salmone (κατα Σαλμωνην — kata Salmōnēn). Off Cape Salmone, a promontory on the east of the island. [source]
Acts 27:29 Four anchors [αγκυρας τεσσαρας]
Old word from αγκη — agkē In N.T. only in this chapter, with ριπτω — rhiptō here, with εκτεινω — ekteinō in Acts 27:30, with περιαιρεω — periaireō in Acts 27:40; and Hebrews 6:19 (figuratively of hope). From the stern (εκ πρυμνης — ek prumnēs). Old word, but in N.T. only in Mark 4:38; here and 41 in contrast with πρωιρα — prōira (prow). The usual practice was and is to anchor by the bows. “With a view to running the ship ashore anchoring from the stern would, it is said, be best” (Page). Nelson is quoted as saying that he had been reading Acts 27 the morning of the Battle of Copenhagen (April, 1801) where he anchored his ships from the stern. Wished for the day Imperfect middle, kept on praying for “day to come” (ημεραν γενεσται — hēmeran genesthai) before the anchors broke under the strain of the storm or began to drag. If the ship had been anchored from the prow, it would have swung round and snapped the anchors or the stern would have faced the beach. [source]
Acts 27:30 Were seeking [ζητουντων]
Genitive absolute again with present active participle of ζητεω — zēteō to seek. Had lowered (χαλασαντων — chalasantōn). Aorist active participle of χαλαζω — chalazō Under colour Possibly the same word as “prophecy” (from προπημι — prȯphēmi to speak forth), but here pretence, pretext, although it may come from προπαινω — prophainō to show forth. The use here is an old one and appears also in Mark 12:40; Luke 20:47; 1 Thessalonians 2:5; Philemon 1:18. As though (ως — hōs). The alleged reason, a common Greek idiom with ως — hōs and the participle (Robertson, Grammar, p. 966). Here with μελλοντων — mellontōn From the foreship Old word for prow of the ship. In the N.T. only here and Acts 27:41. Note here εκτεινειν — ekteinein (lay out, stretch out) rather than ριπσαντες — rhipsantes (casting) in Acts 27:29, for they pretended to need the small boat to stretch out or lay out the anchors in front. [source]
Acts 27:30 Under colour [προπασει]
Possibly the same word as “prophecy” (from προπημι — prȯphēmi to speak forth), but here pretence, pretext, although it may come from προπαινω — prophainō to show forth. The use here is an old one and appears also in Mark 12:40; Luke 20:47; 1 Thessalonians 2:5; Philemon 1:18. As though (ως — hōs). The alleged reason, a common Greek idiom with ως — hōs and the participle (Robertson, Grammar, p. 966). Here with μελλοντων — mellontōn From the foreship Old word for prow of the ship. In the N.T. only here and Acts 27:41. Note here εκτεινειν — ekteinein (lay out, stretch out) rather than ριπσαντες — rhipsantes (casting) in Acts 27:29, for they pretended to need the small boat to stretch out or lay out the anchors in front. [source]
Acts 27:40 They left them in the sea [ειων εις την ταλασσαν]
Imperfect active of εαω — eaō either descriptive or inchoative. They let the anchors go and the ropes fell down into the sea. At the same time loosing the bands of the rudders (αμα ανεντες τας ζευκτηριας των πηδαλιων — hama anentes tas zeuktērias tōn pēdaliōn). On the use of αμα — hama with the participle, old Greek idiom see Robertson, Grammar, p. 1139. The second aorist active participle of ανιημι — aniēmi to relax, loosen up. Old verb, in N.T. Acts 16:26; Acts 27:40; Ephesians 6:9; Hebrews 13:5. Thayer notes that ζευκτηριας — zeuktērias (bands) occurs nowhere else, but several papyri use it of yokes and waterwheels (Moulton and Milligan‘s Vocabulary). The word for rudders (πηδαλιον — pēdalion) is an old one (from πηδον — pēdon the blade of an oar), but in the N.T. only here and James 3:4. Page notes that the ancient ships had a pair of paddle rudders like those of the early northmen, one on each quarter. The paddle rudders had been fastened while the ship was anchored. Hoisting up the foresail to the wind Supply αυραι — aurāi (breeze) after πνεουσηι — pneousēi (blowing). It is not clear what “sail” is meant by “αρτεμωνα — artemōna No other example in Greek is known, though the scholiast to Juvenal XII. 68 explains ςελο προρα συο — velo prora suo by artemone solo. Hence “foresail” is probably correct. They made for the beach (κατειχον εις τον αιγιαλον — kateichon eis ton aigialon). Imperfect active of κατεχω — katechō to hold down, perhaps inchoative. “They began to hold the ship steadily for the beach.” [source]
Acts 28:13 We made a circuit [περιελτοντες]
Second aorist active of περιερχομαι — perierchomai to go around, old verb, already in Acts 19:13. See also Hebrews 11:37; 1 Timothy 5:13. But Westcott and Hort read περιελοντες — perielontes after Aleph B (from περιαιρεω — periaireō) as in Acts 27:40, though here it could only mean casting loose, for which no other authority exists. At any rate the ship had to tack to reach Rhegium and was not able to make a straight course (εντυδρομεω — enthudromeō Acts 16:11). [source]
Acts 27:40 At the same time loosing the bands of the rudders [αμα ανεντες τας ζευκτηριας των πηδαλιων]
On the use of αμα — hama with the participle, old Greek idiom see Robertson, Grammar, p. 1139. The second aorist active participle of ανιημι — aniēmi to relax, loosen up. Old verb, in N.T. Acts 16:26; Acts 27:40; Ephesians 6:9; Hebrews 13:5. Thayer notes that ζευκτηριας — zeuktērias (bands) occurs nowhere else, but several papyri use it of yokes and waterwheels (Moulton and Milligan‘s Vocabulary). The word for rudders (πηδαλιον — pēdalion) is an old one (from πηδον — pēdon the blade of an oar), but in the N.T. only here and James 3:4. Page notes that the ancient ships had a pair of paddle rudders like those of the early northmen, one on each quarter. The paddle rudders had been fastened while the ship was anchored. [source]
Acts 28:4 Hanging from his hand [kremamenon ek tēs cheiros autou)]
Vivid picture of the snake dangling from Paul‘s hand. Present middle participle of τηριακη — kremamai late form for κρεμαμενον εκ της χειρος αυτου — kremannumi to hang up, to suspend (cf. Galatians 3:13). No doubt (κρεμαμαι — pantōs). Literally, By all means, old adverb. Cf. Acts 21:22; Luke 4:23; 1 Corinthians 9:22. Only by Luke and Paul in the N.T. “They knew that he was a prisoner being taken to Rome on some grave charge, and inferred that the charge was murder” (Page). Though he hath escaped First aorist passive participle of παντως — diasōzō (same verb used in Acts 27:43, Acts 27:44; Acts 28:1), so-called concessive use of the participle (Robertson, Grammar, p. 1129). Yet Justice An abstraction personified like the Latin διασωζω — Justitia (Page). The natives speak of δικη — @Dikēn as a goddess, but we know nothing of such actual worship in Malta, though the Greeks worshipped abstractions as in Athens. Hath not suffered (Δικη — nouk eiasenn). Did not suffer. They look on Paul as a doomed man as good as dead. These people thought that calamity was proof of guilt, poor philosophy and worse theology. -DIVIDER-
-DIVIDER-
[source]

2 Corinthians 3:16 Shall be taken away [περιαιρεῖται]
Rev., correctly, is taken away. The verb occurs twice in Acts (Acts 27:20, Acts 27:40) of the taking away of hope, and of the unfastening of the anchors in Paul's shipwreck; and in Hebrews 10:11, of the taking away of sins. There is an allusion here to the removal of the veil from Moses' face whenever he returned to commune with God. See Exodus 34:34. [source]
2 Corinthians 3:16 The veil is taken away [περιαιρειται το καλυμμα]
Present passive indicative of περιαιρεω — periaireō old verb, to take from around, as of anchors (Acts 27:40), to cut loose (Acts 28:13), for hope to be taken away (Acts 27:20). Here Paul has in mind Exodus 34:34 where we find of Moses that περιηιρειτο το καλυμμα — periēireito to kalumma (the veil was taken from around his face) whenever he went before the Lord. After the ceremony the veil is taken from around (περι — peri̇) the face of the bride. [source]
Philemon 1:22 But withal [αμα δε]
Along with your kindly reception of Onesimus. On αμα — hama see note on Acts 24:26 and note on Acts 27:40. [source]
Hebrews 3:6 Hold fast [κατάσξωμεν]
The verb is used in N.T. as here, 1 Thessalonians 5:21; Philemon 1:13; of restraining or preventing, Luke 4:42; of holding back or holding down with an evil purpose, Romans 1:18; 2 Thessalonians 2:7; of holding one's course toward, bearing down for, Acts 27:40. [source]
Hebrews 13:5 I will never leave nor forsake thee [οὐ μή σε ἀνῶ οὐδ ' οὐ μή σε ἐγκαταλίπω]
Comp. Genesis 28:15; Joshua 1:5; Deuteronomy 31:6. None of these, however, give the saying in the form in which it appears here. This appears to be a combination or general adaptation of those passages. For “never,” rend. “by no means” or “in no wise.” Ἀνῶ from ἀνίημι . In Acts 16:26; Acts 27:40, to loosen: Ephesians 6:9, to give up or forbear. Somewhat in this last sense here: “I will in no wise give thee up, or let thee go.” I will not relax my hold on thee. For ἐγκαταλίπω forsakesee on 2 Timothy 4:10. [source]
Hebrews 12:28 Wherefore [διο]
Ground for loyalty to Christ and for calm trust in God. That cannot be shaken Old compound with alpha privative and the verbal adjective from σαλευω — saleuō just used. In N.T. only here and Acts 27:41. Let us have grace Present active volitive subjunctive of εχω — echō “Let us keep on having grace” as in Hebrews 4:16, though it can mean “Let us keep on having gratitude” as in Luke 17:9. Whereby That is δια χαριτος — dia charitos We may offer service This subjunctive in a relative clause can be volitive like εχωμεν — echōmen just before (cf. imperative στητε — stēte in 1 Peter 5:12) or it might be the futuristic subjunctive as in Hebrews 8:3 Well pleasing Old compound adverb, here only in N.T. With reverence and awe For ευλαβεια — eulabeia see Hebrews 5:7; Hebrews 11:7. Δεος — Deos is apprehension of danger as in a forest. “When the voice and tread of a wild beast are distinctly heard close at hand the δεος — deos becomes ποβος — phobos ” (Vincent). [source]
James 3:4 Helm [πηδαλίου]
Better, rudder, as Rev. The rudder was an oar worked by a handle. Helm and rudder were thus one. The word occurs only here and Acts 27:40. [source]
James 1:2 All joy [πασαν χαραν]
“Whole joy,” “unmixed joy,” as in Philemon 2:29. Not just “some joy” along with much grief.When (οταν — hotan). “Whenever,” indefinite temporal conjunction.Ye fall into Second aorist active subjunctive (with the indefinite οταν — hotan) from περιπιπτω — peripiptō literally to fall around (into the midst of), to fall among as in Luke 10:30 ληισταις περιεπεσεν — lēistais periepesen (he fell among robbers). Only other N.T. example of this old compound is in Acts 27:41. Thucydides uses it of falling into affliction. It is the picture of being surrounded Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say “attempt.” The word πειρασμος — peirasmos (from πειραζω — peirazō late form for the old πειραω — peiraō as in Acts 26:21, both in good sense as in John 6:6, and in bad sense as in Matthew 16:1) does not occur outside of the lxx and the N.T. except in Dioscorides (a.d. 100?) of experiments on diseases. “Trials” is clearly the meaning here, but the evil sense appears in James 1:12 (clearly in πειραζω — peirazō in James 1:13) and so in Hebrews 3:8. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective ποικιλος — poikilos (manifold) is as old as Homer and means variegated, many coloured as in Matthew 4:24; 2 Timothy 3:6; Hebrews 2:4. In 1 Peter 1:6 we have this same phrase. It is a bold demand that James here makes. [source]
James 1:2 Ye fall into [περιπεσητε]
Second aorist active subjunctive (with the indefinite οταν — hotan) from περιπιπτω — peripiptō literally to fall around (into the midst of), to fall among as in Luke 10:30 ληισταις περιεπεσεν — lēistais periepesen (he fell among robbers). Only other N.T. example of this old compound is in Acts 27:41. Thucydides uses it of falling into affliction. It is the picture of being surrounded Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say “attempt.” The word πειρασμος — peirasmos (from πειραζω — peirazō late form for the old πειραω — peiraō as in Acts 26:21, both in good sense as in John 6:6, and in bad sense as in Matthew 16:1) does not occur outside of the lxx and the N.T. except in Dioscorides (a.d. 100?) of experiments on diseases. “Trials” is clearly the meaning here, but the evil sense appears in James 1:12 (clearly in πειραζω — peirazō in James 1:13) and so in Hebrews 3:8. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective ποικιλος — poikilos (manifold) is as old as Homer and means variegated, many coloured as in Matthew 4:24; 2 Timothy 3:6; Hebrews 2:4. In 1 Peter 1:6 we have this same phrase. It is a bold demand that James here makes. [source]
James 3:4 Though they are so great [τηλικαυτα οντα]
Concessive participle of ειμι — eimi The quantitative pronoun τηλικουτος — tēlikoutos occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts 27:37).And are driven (και ελαυνομενα — kai elaunomena). Present passive participle of ελαυνω — elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19).Rough Old adjective (from σκελλω — skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται — metagetai). Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
James 3:4 Rough [σκληρον]
Old adjective (from σκελλω — skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται — metagetai). Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
James 3:4 By a very small rudder [υπο ελαχιστου πηδαλιου]
For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
1 Peter 3:20 Souls [διεσωτησαν]
Persons of both sexes (living men) as in Acts 2:41; Acts 27:37, etc.Were saved (διασωζω — diesōthēsan). First aorist passive indicative of δι υδατος — diasōzō old compound, to bring safe through as in Acts 27:44.Through water “By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
1 Peter 3:20 Were saved [διασωζω]
First aorist passive indicative of δι υδατος — diasōzō old compound, to bring safe through as in Acts 27:44. [source]
1 Peter 3:20 Waited [απεχεδεχετο]
Imperfect middle of the double compound απεκδεχομαι — apekdechomai late verb, probably first by Paul (1 Corinthians 1:7), though in the apocryphal Acta Pauli (iii) and other late writings cited by Nageli (p. 43). Perfective use of the two prepositions A hundred years apparently after the warning (Genesis 5:32; Genesis 6:3; Genesis 7:6) Noah was preparing the ark and Noah as a preacher of righteousness (2 Peter 2:5) forewarned the people, who disregarded it.While the ark was a preparing (κατασκευαζω — kataskeuazomenēs kibōtou). Genitive absolute with present passive participle of κιβωτος — kataskeuazō old compound (Matthew 11:10), for εις ην — kibōtos (ark) see Matthew 24:38.Wherein “Into which” (the ark).That is (πσυχαι — tout' estin). Explanatory expression like our English idiom (Romans 10:6, etc.).Souls Persons of both sexes (living men) as in Acts 2:41; Acts 27:37, etc.Were saved (διασωζω — diesōthēsan). First aorist passive indicative of δι υδατος — diasōzō old compound, to bring safe through as in Acts 27:44.Through water “By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
1 Peter 3:20 Wherein [τουτ εστιν]
“Into which” (the ark).That is (πσυχαι — tout' estin). Explanatory expression like our English idiom (Romans 10:6, etc.).Souls Persons of both sexes (living men) as in Acts 2:41; Acts 27:37, etc.Were saved (διασωζω — diesōthēsan). First aorist passive indicative of δι υδατος — diasōzō old compound, to bring safe through as in Acts 27:44.Through water “By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
1 John 3:8 Might destroy [λύσῃ]
Lit., dissolve, loosen. Compare Acts 27:41; Acts 13:43. “The works of the devil are represented as having a certain consistency and coherence. They show a kind of solid front. But Christ, by His coming, has revealed them in their complete unsubstantiality. He has 'undone' the seeming bonds by which they were held together” (Westcott). [source]

What do the individual words in Acts 27:4 mean?

And from there having set sail we sailed under - Cyprus because of - the winds being contrary
κἀκεῖθεν ἀναχθέντες ὑπεπλεύσαμεν τὴν Κύπρον διὰ τὸ τοὺς ἀνέμους εἶναι ἐναντίους

κἀκεῖθεν  And  from  there 
Parse: Conjunction
Root: κἀκεῖθεν  
Sense: of place.
ἀναχθέντες  having  set  sail 
Parse: Verb, Aorist Participle Passive, Nominative Masculine Plural
Root: ἀνάγω  
Sense: to lead up, to lead or bring into a higher place.
ὑπεπλεύσαμεν  we  sailed  under 
Parse: Verb, Aorist Indicative Active, 1st Person Plural
Root: ὑποπλέω  
Sense: to sail under, that is, to sail close by.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
Κύπρον  Cyprus 
Parse: Noun, Accusative Feminine Singular
Root: Κύπρος  
Sense: a very fertile and delightful island of the Mediterranean, lying between Cilicia and Syria.
διὰ  because  of 
Parse: Preposition
Root: διά  
Sense: through.
τὸ  - 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
ἀνέμους  winds 
Parse: Noun, Accusative Masculine Plural
Root: ἄνεμος  
Sense: wind, a violent agitation and stream of air.
εἶναι  being 
Parse: Verb, Present Infinitive Active
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ἐναντίους  contrary 
Parse: Adjective, Accusative Masculine Plural
Root: ἐναντίος  
Sense: over against, opposite.