The Meaning of Acts 21:4 Explained

Acts 21:4

KJV: And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.

YLT: And having found out the disciples, we tarried there seven days, and they said to Paul, through the Spirit, not to go up to Jerusalem;

Darby: And having found out the disciples, we remained there seven days; who said to Paul by the Spirit not to go up to Jerusalem.

ASV: And having found the disciples, we tarried there seven days: and these said to Paul through the Spirit, that he should not set foot in Jerusalem.

KJV Reverse Interlinear

And  finding  disciples,  we tarried  there  seven  days:  who  said  to Paul  through  the Spirit,  that he should  not  go up  to  Jerusalem. 

What does Acts 21:4 Mean?

Study Notes

go up to
Lit. set foot in. Not, as in Acts 20:23 a warning of danger, but now an imperative command. See Acts 22:17 ; Acts 22:18 .

Verse Meaning

Refugees from the persecution that followed Stephen"s martyrdom had evangelized Phoenicia ( Acts 11:19). Paul and his companions stayed in Tyre for seven days fellowshipping with the Christians.
"Sea journeys in the ancient world depended on finding shipping available, and accepting delays arising from loading and unloading. It is therefore not inconsistent that Paul was in haste to reach Jerusalem by Pentecost, yet had stopped for a week at Troas, and now spends a week at Tyre; he would have no choice." [1]
There is ample evidence in the text that Paul was not disobedient to God in going on to Jerusalem (cf. Acts 9:16; Acts 19:21; Acts 20:22-24; Acts 21:14; Acts 23:1; Acts 23:11). Nevertheless some students of Scripture have criticized Paul for proceeding. It seems that one or more prophets in the church at Tyre also foretold His arrest in Jerusalem ( Acts 20:23) and they, anxious about his safety, urged him not to proceed.
"Paul, however, regarded it not as a prohibition but a divine forewarning so that he would be spiritually prepared for what would happen." [2]
"Duty called louder than warning to Paul even if both were the calls of God." [3]

Context Summary

Acts 21:1-14 - Ready To Die For His Lord
The vessel coasted along Asia Minor, sighted Cyprus, sailed to the south of it, and so finally to Tyre. There the disciples were poor and obscure, and it took searching to find them; but they were very warm-hearted, and the whole community, including the children, who never forgot that incident, accompanied Paul to his ship. As they neared the vessel they knelt on the shore to pray together, and so parted.
The journey from Ptolemais (Acre) to Caesarea lay along the edge of the plain of Sharon, at the season bright with the flowers of spring. The days Paul spent at Caesarea were the last happy days of freedom that he was to enjoy for two or three years. What blessed intercourse Paul and Philip must have had! They had both known Stephen. Agabus joined the happy party, with prophecies of peril ahead, but these only served to bring out the magnificent courage of the Apostle. His purpose was inflexible. An unseen hand was beckoning; a voice which only he could hear was calling. He had no doubt as to God's purpose, and went straight forward; though he was not insensible to the love and sympathy of friends. [source]

Chapter Summary: Acts 21

1  Paul calls at the house of Philip, whose daughters prophesy
10  Agabus, foretelling what should befall him at Jerusalem,
13  he will not be dissuaded from going thither
17  He comes to Jerusalem;
27  where he is apprehended, and in great danger, but by the chief captain is rescued;
37  and requests, and is permitted to speak to the people

Greek Commentary for Acts 21:4

Having found [ανευροντες]
Second aorist active participle of ανευρισκω — aneuriskō to seek for, to find by searching There was a church here, but it was a large city and the number of members may not have been large. Probably some of those that fled from Jerusalem who came to Phoenicia (Acts 11:19) started the work here. Paul went also through Phoenicia on the way to the Jerusalem Conference (Acts 15:3). As at Troas and Miletus, so here Paul‘s indefatigible energy shows itself with characteristic zeal. [source]
Through the Spirit [δια του πνευματος]
The Holy Spirit undoubtedly who had already told Paul that bonds and afflictions awaited him in Jerusalem (Acts 20:23). That he should not set foot in Jerusalem (μη επιβαινειν εις Ιεροσολυμα — mē epibainein eis Ierosoluma). Indirect command with μη — mē and the present active infinitive, not to keep on going to Jerusalem (Robertson, Grammar, p. 1046). In spite of this warning Paul felt it his duty as before (Acts 20:22) to go on. Evidently Paul interpreted the action of the Holy Spirit as information and warning although the disciples at Tyre gave it the form of a prohibition. Duty called louder than warning to Paul even if both were the calls of God. [source]
That he should not set foot in Jerusalem [μη επιβαινειν εις Ιεροσολυμα]
Indirect command with μη — mē and the present active infinitive, not to keep on going to Jerusalem (Robertson, Grammar, p. 1046). In spite of this warning Paul felt it his duty as before (Acts 20:22) to go on. Evidently Paul interpreted the action of the Holy Spirit as information and warning although the disciples at Tyre gave it the form of a prohibition. Duty called louder than warning to Paul even if both were the calls of God. [source]
Finding disciples [ἀνευρόντες τοὺς μαθητὰς]
The verb means to discover after search; and the article, the disciples, refers to the disciples who lived and were recognized members of the church there. The A. V. overlooks both the preposition and the article. The verb might be rendered strictly by our common phrase, “having looked up the disciples.” See on Luke 2:16. A small number of disciples is implied in Acts 21:5. [source]

Reverse Greek Commentary Search for Acts 21:4

Luke 23:20 Spake [προσεφώνησεν]
Addressed. Compare Acts 21:40; Acts 22:2. Always in the New Testament in the sense of to accost, whether an individual or a crowd. [source]
Luke 2:16 Found [ἀνεῦραν]
Only here and Acts 21:4. Ἀνά indicates the discovery of the facts in succession. [source]
Acts 20:23 Testifieth [διαμαρτύρεται]
The compound verb signifies full, clear testimony. Not by internal intimations of the Spirit, but by prophetic declarations “in every city.” Two of these are mentioned subsequently, at Tyre and Caesarea (Acts 21:4, Acts 21:11). [source]
Acts 12:17 Beckoning [κατασείσας]
Lit., having shaken downward with his hand, in order to bespeak silence and attention. It was a familiar gesture of Paul. See Acts 21:40; Acts 26:1. [source]
Acts 1:19 Language [διαλεκτωι]
Not a dialect of the Greek, but a different language, the Aramaic. So also in Acts 2:6; Acts 21:40. Διαλεκτος — Dialektos is from διαλεγομαι — dialegomai to converse, to speak between two (δια — dia). [source]
Acts 12:16 When they had opened [ανοιχαντες]
First aorist active participle of ανοιγω — anoigō or νυμι — ̇numi The whole group rushed out to the courtyard this time to make sure. They were amazed (εχεστησαν — exestēsan). The frequent second aorist active (intransitive) indicative of εχιστημι — existēmi Acts 12:17 There were probably loud exclamations of astonishment and joy. Beckoning with the hand First aorist active participle of kataseiō old verb to signal or shake down with the hand (instrumental case cheiri). In the N.T. only in Acts 12:17; Acts 13:16; Acts 19:33; Acts 21:40. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, sigāin present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. Declared (diēgēsato). First aorist middle of diēgeomai old verb to carry through a narrative, give a full story. See also Acts 9:27 of Barnabas in his defence of Saul. Peter told them the wonderful story. Unto James and the brethren Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
Acts 19:33 Beckoned with the hand [κατασεισας την χειρα]
Old verb κατασειω — kataseiō to shake down, here the hand, rapidly waving the hand up and down to get a hearing. In the N.T. elsewhere only in Acts 12:17; Acts 13:16; Acts 21:40 where “with the hand” (τηι χειρι — tāi cheiri instrumental case) is used instead of την χειρα — tān cheira (the accusative). [source]
Acts 21:27 The seven days [αι επτα ημεραι]
For which Paul had taken the vow, though there may be an allusion to the pentecostal week for which Paul had desired to be present (Acts 20:16). There is no necessary connexion with the vow in Acts 18:15. In Acts 24:17 Paul makes a general reference to his purpose in coming to Jerusalem to bring alms and offerings Paul spent seven days in Troas (Acts 20:6), Tyre (Acts 21:4), and had planned for seven here if not more. It was on the last of the seven days when Paul was completing his offerings about the vows on all five that the incident occurred that was to make him a prisoner for five years. [source]
Acts 21:35 Upon the stairs [επι τους αναβατμους]
From ανα — ana up, and βαινω — bainō to go. Late word, in lxx and Koiné{[28928]}š writers. In the N.T. only here and Acts 21:40. [source]
Acts 22:2 He spake [προσεπωνει]
Imperfect active, was speaking. See aorist active προσεπωνησεν — prosephōnēsen in Acts 21:40. [source]
Acts 22:2 They were the more quiet [μαλλον παρεσχον ησυχιαν]
Literally, The more Precisely this idiom occurs in Plutarch and the lxx (Job 34:29). Knowling notes the fondness of Luke for words of silence (σιγη σιγαω ησυχαζω — sigēsigaōhēsuchazō) as in Luke 14:4; Luke 15:26; Acts 11:18; Acts 12:17; Acts 15:12; Acts 21:14, Acts 21:40. It is a vivid picture of the sudden hush that swept over the vast mob under the spell of the Aramaic. They would have understood Paul‘s Koiné{[28928]}š Greek, but they much preferred the Aramaic. It was a masterstroke. [source]
Acts 12:16 Beckoning with the hand [kataseisas tēi cheiri)]
First aorist active participle of kataseiō old verb to signal or shake down with the hand (instrumental case cheiri). In the N.T. only in Acts 12:17; Acts 13:16; Acts 19:33; Acts 21:40. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, sigāin present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. Declared (diēgēsato). First aorist middle of diēgeomai old verb to carry through a narrative, give a full story. See also Acts 9:27 of Barnabas in his defence of Saul. Peter told them the wonderful story. Unto James and the brethren Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
Acts 13:16 Beckoning [κατασεισας]
First aorist active participle of κατασειω — kataseiō old verb to shake down, a dramatic gesture for quiet and order like Peter in Acts 12:17 and Paul on the steps of the tower of Antonia (Acts 21:40). And ye that fear God (και οι ποβουμενοι τον τεον — kai hoi phoboumenoi ton theon). Evidently large numbers of these Gentiles like Cornelius in Caesarea were present. They offered Paul a great opportunity for reaching the purely pagan Gentiles. This (verses 16-41) is the first full report of a sermon of Paul‘s that Luke has preserved for us. He is now a practised preacher of the gospel that he began proclaiming at Damascus, that Jesus of Nazareth is the Messiah of promise and the Saviour of the whole world both Jew and Gentile if they will only believe on him and be saved. It is possible that Paul here based his sermon on the passages of the law and the prophets that had just been read. He uses two words from the lxx, one in Acts 13:19 from Deuteronomy 1:31 ετροποπορησεν — etrophophorēsen (as a nursing-father bare he them), the reading of many old MSS. and the one preferred by the American Committee, the other in Acts 13:17 from Isaiah 1:2 υπσωσεν — hupsōsen (exalted). At any rate it is clear that Paul spoke in Greek so that all could understand his sermon. He may have written out notes of this sermon afterwards for Luke. The keynotes of Paul‘s theology as found in his Epistles appear in this sermon. It is interesting to observe the steady growth of Paul‘s Christology as he faced the great problems of his day. Here we see Paul‘s gospel for the Jews and the God-fearers (Gentiles friendly to the Jews). [source]
Acts 19:33 The Jews putting him forward [προβαλοντων αυτον των Ιουδαιων]
Genitive absolute of the second aorist active participle of προβαλλω — proballō old verb to push forward as leaves in the spring (Luke 21:30). In the N.T. only in these two passages. Alexandria had already disgraceful scenes of Jew-baiting and there was real peril now in Ephesus with this wild mob. So Alexander was pushed forward as the champion to defend the Jews to the excited mob. He may be the same Alexander the coppersmith who did Paul much evil (2 Timothy 4:14), against whom Paul will warn Timothy then in Ephesus. “The Jews were likely to deal in the copper and silver required for the shrines, so he may have had some trade connexion with the craftsmen which would give him influence” (Furneaux). Beckoned with the hand (κατασεισας την χειρα — kataseisas tān cheira). Old verb κατασειω — kataseiō to shake down, here the hand, rapidly waving the hand up and down to get a hearing. In the N.T. elsewhere only in Acts 12:17; Acts 13:16; Acts 21:40 where “with the hand” (τηι χειρι — tāi cheiri instrumental case) is used instead of την χειρα — tān cheira (the accusative). Would have made a defence unto the people Imperfect active, wanted to make a defence, tried to, started to, but apparently never got out a word. Απολογεισται — Apologeisthai (present middle infinitive, direct middle, to defend oneself), regular word for formal apology, but in N.T. only by Luke and Paul (twice in Gospel, six times in Acts, and in Romans 2:15; 2 Corinthians 12:19). [source]
Acts 21:12 Not to go up [του μη αναβαινειν]
Probably ablative of the articular present active infinitive with redundant negative με — me after παρεκαλουμεν — parekaloumen (imperfect active, conative). We tried to persuade him from going up. It can be explained as genitive, but not so likely: We tried to persuade him in respect to not going up. Vincent cites the case of Regulus who insisted on returning from Rome to Carthage to certain death and that of Luther on the way to the Diet of Worms. Spalatin begged Luther not to go on. Luther said: “Though devils be as many in Worms as tiles upon the roofs, yet thither will I go.” This dramatic warning of Agabus came on top of that in Tyre (Acts 21:4) and Paul‘s own confession in Miletus (Acts 20:23). It is small wonder that Luke and the other messengers together with Philip and his daughters (prophetesses versus prophet?) joined in a chorus of dissuasion to Paul. [source]
Acts 21:18 Went in [εισηιει]
Imperfect active of εισειμι — eiseimi old classic verb used only four times in the N.T. (Acts 3:3; Acts 21:18, Acts 21:26; Hebrews 9:6), a mark of the literary style rather than the colloquial Koiné{[28928]}š use of εισερχομαι — eiserchomai Together with us to James So then Luke is present. The next use of “we” is in Acts 27:1 when they leave Caesarea for Rome, but it is not likely that Luke was away from Paul in Jerusalem and Caesarea. The reports of what was done and said in both places is so full and minute that it seems reasonable that Luke got first hand information here whatever his motive was for so full an account of these legal proceedings to be discussed later. There are many details that read like an eye witness‘s story (Acts 21:30, Acts 21:35, Acts 21:40; Acts 22:2, Acts 22:3; Acts 23:12, etc.). It was probably the house of James And all the elders were present (παντες τε παρεγενοντο οι πρεσβυτεροι — pantes te paregenonto hoi presbuteroi). Clearly James is the leading elder and the others are his guests in a formal reception to Paul. It is noticeable that the apostles are not mentioned, though both elders and apostles are named at the Conference in Acts chapter 15. It would seem that the apostles are away on preaching tours. The whole church was not called together probably because of the known prejudice against Paul created by the Judaizers. [source]
Romans 15:31 That I may be delivered [ινα ρυστω]
First aorist passive subjunctive of ρυομαι — ruomai old verb to rescue. This use of ινα — hina is the sub-final one after words of beseeching or praying. Paul foresaw trouble all the way to Jerusalem (Acts 20:23; Acts 21:4, Acts 21:13). [source]
Philippians 3:5 A Hebrew of the Hebrews [Ἑβραῖος ἐξ Ἑβραίων]
The (Hebrews) of the A.V. gives a wrong coloring to the phrase, as if Paul were claiming to be preeminently a Hebrew among other Hebrews. He means a Hebrew from ( ἐξ ) Hebrew parents. Rev., a Hebrew of Hebrews, which is no special improvement. The expression implies characteristics of language and manners. He might be an Israelite and yet a child of Greek-speaking Jews: but his parents had retained their native tongue and customs, and he himself, while understanding and speaking Greek, also spoke in Hebrew on occasion. See Acts 21:40; Acts 22:2. [source]
Philippians 3:5 A Hebrew of the Hebrews [Εβραιος εχ Εβραιων]
Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts 6:1). Paul was from Tarsus and knew Greek as well as Aramaic (Acts 21:40; Acts 22:2) and Hebrew, but he had not become Hellenized. A Pharisee (Παρισαιος — Pharisaios). In distinction from the Sadducees (Galatians 1:14) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts 23:6). Cf. 2 Corinthians 11:22. [source]
Philippians 3:5 I yet more [εγω μαλλον]
“I have more ground for boasting than he” and Paul proceeds to prove it in the rest of Phlippians 3:5, Phlippians 3:6. Circumcised the eighth day (περιτομηι οκταημερος — peritomēi oktaēmeros). “In circumcision (locative case) an eighth day man.” Use of the ordinal with persons like τεταρταιος — tetartaios (John 11:39). Ishmaelites were circumcised in the thirteenth year, proselytes from Gentiles in mature age, Jews on the eighth day (Luke 2:21). Of the stock of Israel Of the original stock, not a proselyte. Benjamin (ενιαμιν — Beniamin). Son of the right hand (that is, left-handed), son of Rachel. The first King, Saul (Paul‘s own Hebrew name) was from this little tribe. The battle cry of Israel was “After thee, O Benjamin” (Judges 5:14). A Hebrew of the Hebrews Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts 6:1). Paul was from Tarsus and knew Greek as well as Aramaic (Acts 21:40; Acts 22:2) and Hebrew, but he had not become Hellenized. A Pharisee (Παρισαιος — Pharisaios). In distinction from the Sadducees (Galatians 1:14) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts 23:6). Cf. 2 Corinthians 11:22. [source]
Philippians 3:5 Of the stock of Israel [εκ γενους Ισραηλ]
Of the original stock, not a proselyte. Benjamin (ενιαμιν — Beniamin). Son of the right hand (that is, left-handed), son of Rachel. The first King, Saul (Paul‘s own Hebrew name) was from this little tribe. The battle cry of Israel was “After thee, O Benjamin” (Judges 5:14). A Hebrew of the Hebrews Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts 6:1). Paul was from Tarsus and knew Greek as well as Aramaic (Acts 21:40; Acts 22:2) and Hebrew, but he had not become Hellenized. A Pharisee (Παρισαιος — Pharisaios). In distinction from the Sadducees (Galatians 1:14) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts 23:6). Cf. 2 Corinthians 11:22. [source]

What do the individual words in Acts 21:4 mean?

Having sought out then the disciples we remained there days seven who - to Paul kept telling through the Spirit not to go up to Jerusalem
Ἀνευρόντες δὲ τοὺς μαθητὰς ἐπεμείναμεν αὐτοῦ ἡμέρας ἑπτά οἵτινες τῷ Παύλῳ ἔλεγον διὰ τοῦ Πνεύματος μὴ ἐπιβαίνειν εἰς Ἱεροσόλυμα

Ἀνευρόντες  Having  sought  out 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: ἀνευρίσκω  
Sense: to find out by search.
μαθητὰς  disciples 
Parse: Noun, Accusative Masculine Plural
Root: μαθητής  
Sense: a learner, pupil, disciple.
ἐπεμείναμεν  we  remained 
Parse: Verb, Aorist Indicative Active, 1st Person Plural
Root: ἐπιμένω  
Sense: to stay at or with, to tarry still, still to abide, to continue, remain.
ἡμέρας  days 
Parse: Noun, Accusative Feminine Plural
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
ἑπτά  seven 
Parse: Adjective, Accusative Feminine Plural
Root: ἑπτά  
Sense: seven.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
Παύλῳ  to  Paul 
Parse: Noun, Dative Masculine Singular
Root: Παῦλος  
Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles.
ἔλεγον  kept  telling 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: λέγω  
Sense: to speak, say.
διὰ  through 
Parse: Preposition
Root: διά  
Sense: through.
Πνεύματος  Spirit 
Parse: Noun, Genitive Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
ἐπιβαίνειν  to  go  up 
Parse: Verb, Present Infinitive Active
Root: ἐπιβαίνω  
Sense: to get upon, mount.
Ἱεροσόλυμα  Jerusalem 
Parse: Noun, Accusative Neuter Plural
Root: Ἱεροσόλυμα  
Sense: denotes either the city itself or the inhabitants.