When the Greeks took control of the area, it changed its name to Philadelphia, which means the city of fraternal love. Amman was divided into parts of the Nabatiyeh and Seleucia states until it was seized by Roman King Herod in 30 BC. The city entered the Roman era and the Byzantine era until the mid-seventh century.

The Edomites inhabited the east of the Dead Sea and Wadi Araba, while Moab was bordered by the desert to the east and the Dead Sea to the west. In addition to Moab to the northeast, were the tribes of Bani Ammon, whose borders reached the southern outskirts of the Jabbok, that is, the Zarqa stream, which starts from Amman, that is, the ancient Rabbah of Ammon. It is known that the sons of Ammon and Moab are descendants of Lot, who escaped from Sodom and Gomorrah.

In the thirteenth century BC, the Ammonites were able to establish a kingdom for themselves, and fortified it with walled cities and castles. The Bible mentions in the Book of Samuel wars and numerous confrontations between the Ammonites and the Israelites during the reign of King Saul and King David, and their besieging of Rabbah Ammon, until King Solomon took over and married their daughters and allowed the worship of their gods and built an honorable place for Molech, the Ammonite god, to whom the Ammonites used to offer human sacrifices and children. Many prophets prophesied to the goddess of Ammon disasters and calamities, and called its inhabitants to worship the true living God. We mention among them:

- The Prophet Amos (750 B.C.): He began his prophecy by describing the judgment of the nations neighboring Israel and the judgment of Israel itself. He said in Ammon: “The Lord says: I will not relent from punishing the Ammonites for three crimes, even four, because they ripped open the pregnant women of Gilead in order to enlarge their territory.” (Amos 1:13).

- And the Prophet Jeremiah (about the year 625 BC) said in it: “Therefore, behold, the days are coming, declares the LORD, when I will cause the battle cry to be heard against Rabbah of the Ammonites; it shall become a desolate mound” (Jeremiah 49:2).

- And the prophet Zephaniah (about the year 630 B.C.) said in it: “I have heard the taunting of Moab and the reviling of the sons of Ammon, with which they have taunted My people and become arrogant against their territory” (Zephaniah 2: 8-9).

- Amman, with its geographical and strategic location, was coveted by invaders from the neighboring major countries throughout the ages, such as the Assyrians (700-600 BC), the Babylonians (600-539 BC), the Persians (539-331 BC), the Greece (331-63 BC) and the Romans (63 BC-636 AD). After the Romans occupied the area, they paid special attention to the city of Amman, as they did in Jerash and Umm Qais, so they reconsidered the planning of the city, and demolished most of the old buildings to be replaced by modern constructions, many ruins of which are still erect today, from the streets and the (Roman) amphitheater and the temple ( Heraclius), baths, markets, and horse-racing fields, and they reconstructed its castle (the Citadel Mountain) and built its towers, and with the passage of time Amman became like a microcosm of Rome in all aspects of its social life. Its name was changed from Rabat Ammon to Philadelphia during the reign of Ptolemy II Philadelphus (285-246 AD).

Christianity spread in Amman from the time of the apostles. Christians were subjected to persecution, especially during the reign of the Roman emperor Diculcianus (284-305 AD), where he issued a decree ordering the demolition of churches, the burning of holy books and the expulsion of every Christian holding a civil or military position, as well as imposing all penalties on them. The persecution lasted for ten years. The number of those who were martyred in the Roman Empire tens of thousands. Historians mention a number of the martyrs of the city of Amman, such as Saint Elianos the Martyr, and Madaba singled him out for a church at the end of the sixth generation in the year 559 AD. History mentions the martyr Theodosius and his companions the martyrs, as well as the martyrdom of Crillos, Aquila, Peter, Damianus, Rufus and Munther, who were martyred in the Great Square in Lower Amman on August 1, 304AD. History reminds us in detail of the martyrdom of the Roman officer Zenon and his companion Zenas, and that was on June 23, 304AD.

However, after the storm of persecution ended and peace returned to the souls, the Christians returned and built a number of churches, including two in an area known today as Jabal Al-Hussein, and a third near the Al-Sil area, and these churches date back to the fifth century. There are remains of a church on the mountain of the Citadel, and the remains of a church built in honor of St. Georgios, which was inaugurated during the reign of Polyctus, Bishop of Amman.

At the time of the conquests, Yazid bin Abi Sufyan entered Amman in the year 636 AD. And the Umayyads settled there, built houses for them, and took care of it. As for the Abbasids, they neglected Amman, after transferring their capital to Iraq, and it declined in urban, commercial and cultural terms. During the time of the Crusades, Salah al-Din al-Ayyubi made it a center for mobilizing the armies that he directed to retrieve the city of Kerak, so he restored some buildings on the Citadel. After that, the city was damaged by many earthquakes, like many other cities in the region. Its economy stagnated and many of its residents abandoned it.

Among the important Christian landmarks in Amman, we mention the Roman cemeteries in Jabal Al-Joufeh, where we find drawings and paintings on the wall filled with Christian symbols. The painting on the right side is a painting showing Jesus healing the blind, and the left is a painting of Christ raising Lazarus from the tomb, and this burial dates back to the sixth century AD.

If we head to the town of Jubaiha, northwest of Amman, we can visit the Jubaiha Church, which was found by chance in 1976 AD during the excavation of the foundations of a house. A mosaic floor was discovered containing models of geometric shapes and crosses. Similar decorations were found in the Church of St. Peter and Paul in Jerash. As for the church, its engineering design is Byzantine, and it is likely that the date of its construction was either in the sixth century due to the similarity of decorations with the decorations in other churches built at the same time, or at the beginning of the eighth century because it was devoid of sacred icons, and the campaign against icons was most intense at that time.

And passing through the Al-Daribat neighborhood in the Wadi Al-Seer region, we can see the rock burials in which human bones, forced fractures, some coins, jewelry and crosses were found. Some of them date back to the first century AD, and it is likely that they were pagan burials and then became Christian in the fourth century.

In Qweismeh, two churches were found in 1982, the first on top of the site on which the town is built. It dates back to the sixth century, and it was furnished with mosaics. As for the second church, it was found among the town's houses, which is the monastery church. Its floor was also decorated with mosaics.

In Khalda, two churches were found, built one above the other. Much of the first church is still under rubble and the largest part of it was destroyed. The date of its construction or the reason for its destruction is unknown. The same is true of the second church. It is not known when it was built, but it is likely that it dates back to the middle of the eighth century.

In Khirbet al-Kursi, we find a church, a monastery, and two presses belonging to the monastery. The church was furnished with mosaics with Christian writings in the Palestinian and Greek Christian languages.

As for Sweifieh, although it appears to be a modern area, it is rich in history. In 1970, traces of the church of one of the monks' monasteries were found. The name of Sweifieh may be the name of the monastery "Sofia", meaning wisdom. As for the church, it was furnished with mosaics in the second half of the sixth century.

In Khreibet al-Souq, there are traces of a large church. It seems that the church was a pagan temple until it was transformed after the time of persecution into a church. It was decorated with colorful mosaics during the Byzantine era.

It appears that Christians in Jordan enjoyed their full rights to build churches in the era of the Umayyads, and evidence for this is the remains of the Virgin Church in Madaba (676 AD), the Qweismeh Church (717 AD), the Acropolis Church in Ma’in (719 AD), the Church of St. Lot in Ain Abata (691 AD), and the Church of St. Estephan in Umm al-Rasas (756 AD), Khalda Church (687 AD), and Ain al-Kanisah Church (762 AD).