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According to Revelation 2:6 and 15, [1] they were known in the cities of Ephesus and Pergamum. In this chapter, the church at Ephesus is endorsed for "[hating] the works of the Nicolaites, which I also hate"; and the church in Pergamos is rebuked: "So thou hast also some [worshiping in their midst] who hold the teaching of the Nicolaites".
The Amplified Bible states that Revelation 2:2 through to 3:18, "your" and "you" are in the singular, referring to the angel of each church. Much of what is said is rebuke and admonishment, so if the angels are heavenly beings, they may serve in some way as representatives of the sinful people in their churches.
[5] Until the 4th century AD, Christianity and Paganism co-existed in the city, but Christianity became the dominant religion in Ephesus in the course of time. This is mainly evident from the conversion of religious monuments, the increased use of Christian symbols, as well as the destruction of various pagan places of worship.
According to Hittite sources, the capital of the kingdom of Arzawa (another independent state in Western and Southern Anatolia/Asia Minor [13]) was Apasa (or Abasa), and some scholars suggest that this is the same place the Greeks later called Ephesus. [5] [14] [15] [16] In 1954, a burial ground from the Mycenaean era (1500–1400 BC), which ...
Revelation 5 is the fifth chapter of the Book of Revelation or the Apocalypse of John in the New Testament of the Christian Bible. The book is traditionally attributed to John the Apostle, [1] [2] but the precise identity of the author remains a point of academic debate. [3] This chapter contains the inaugural vision of the lamb on the throne ...
Ayasuluk Hill (Turkish: Ayasuluk Höyük, Medieval Greek: Θεολόγος, romanized: Theológos) is an ancient mound in İzmir Province in Turkey.It forms part of the Ephesus UNESCO World Heritage Site, and is home to a Byzantine fortress and the ruins of the Basilica of St John.
The manuscript is considered to be a witness to the Alexandrian text-type, following the text of Codex Alexandrinus (A) and Codex Ephraemi Rescriptus (C). [5] In a comparison of the textual readings of this manuscript, Parker notes it is "usually right" when it agrees with A as opposed to C, incorrect when it disagrees with both, and only right less than half the time when it disagrees with A ...
While a number of biblical place names like Jerusalem, Athens, Damascus, Alexandria, Babylon and Rome have been used for centuries, some have changed over the years. Many place names in the Land of Israel, Holy Land and Palestine are Arabised forms of ancient Hebrew and Canaanite place-names used during biblical times [1] [2] [3] or later Aramaic or Greek formations.