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Dictionaries :: Emmaus

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Easton's Bible Dictionary

Emmaus:

hot baths, a village "three-score furlongs" from jerusalem, where our Lord had an interview with two of his disciples on the day of his resurrection (Luk 24:13). This has been identified with the modern el-Kubeibeh, lying over 7 miles north-west of Jerusalem. This name, el-Kubeibeh, meaning "little dome," is derived from the remains of the Crusaders' church yet to be found there. Others have identified it with the modern Khurbet Khamasa i.e., "the ruins of Khamasa", about 8 miles south-west of Jerusalem, where there are ruins also of a Crusaders' church. Its site, however has been much disputed.

Hitchcock's Bible Names Dictionary

Emmaus:

people despised or obscure

International Standard Bible Encyclopaedia

Emmaus:

e-ma'-us, em'-a-us (Emmaous, derivation uncertain, but probably from chammath, "a hot spring"):

Josephus (BJ, IV, i, 3) says: "Now Emmaus, if it be interpreted, may be rendered ‘a warm bath' for therein is a spring of warm water useful for healing." Here he is referring to the hot springs near Tiberias. Possibly the same Greek name may not always have been derived from the same Hebrew, and as Cheyne suggests (2) may have come from ha-motsah (see below).

1. Emmaus of the Apocrypha:

A place where Judas Maccabeus defeated Gorgias (#/APC 1Macc 4); it was "in the plain" (#/APC 1Macc 3:40); it was subsequently fortified by Bacchides (#/APC 1Macc 9:50). It is frequently mentioned by Josephus (Ant., XIV, xi, 2; BJ, I, xi, 2; II, v, 1; xx, 4; IV, viii, 1; V, i, 6), and also in the Talmud and Midrash. It is now the modern mud-village of ‘Amwas, 20 miles along, and a little North of, the main road from Jerusalem to Jaffa. In the 3rd century it was called Nicopolis and was an episcopal see; in early Christian times it was famous for a spring of reputed healing qualities.

2. Emmaus of Luke:

The Emmaus of Lu 24:13, a village 60 furlongs (stadia) from Jerusalem. Early Christian tradition appears to have identified it with (1) and hence, to harmonize the distance, some manuscripts have 160 furlongs. Eusebius and Jerome place this Emmaus at ‘Amwas; but in the first place

(1) was a city and not a village (kome), and secondly

(2) the distance, 40 miles there and back, is an almost impossible one for the narrative.

In Crusading times this difficulty appears to have been realized, and on what grounds is not known, Kubeibeh at just over 60 stadia, Northwest of Jerusalem, was selected as the site of Emmaus. There a fine church was built which has in recent years been rebuilt and today a Franciscan hospice and school, attached to the church, and a newer German Roman Catholic hospice, combine with the considerable picturesqueness of the place itself to fortify the tradition.

A much more probable site is Quloniyeh, a village about 35 stadia from Jerusalem, on the road to Jaffa. Josephus narrates (BJ, VII, vi, 6) that Vespasian "assigned a place for 800 men only whom he had dismissed from his army which he gave them for their habitation; it is called Emmaus and is distant from Jerusalem 60 furlongs." This is almost certainly the Emmaus of Luke; it is highly probable that the name quloniyeh is derived from the fact of its being this Colonia. Close to this place is a ruin known as Bet Mizza, which is probably the Mozah (ha-motsah) of Jos 18:26 which in the Talmud (Cukk. 45) is also described as a colonia. Today it is a "colony" of Jews who have revived and always use the old name Motsah for their settlement.

Other suggestions for this Emmaus are

(a) el Khamsa, considerably over 60 stadia Southwest of Jerusalem (Conder);

(b) Koriet el ‘enab, some 10 stadia farther a1ong the Jerus-Jaffa road than Kuloniyeh (LB, etc.); and

(c) ‘Artas, S. of Bethlehem, where remains of Roman baths have been found (Mrs. Finn). In not one of the places suggested are there any hot springs.

Written by E. W. G. Masterman

CONTENT DISCLAIMER:

The Blue Letter Bible ministry and the BLB Institute hold to the historical, conservative Christian faith, which includes a firm belief in the inerrancy of Scripture. Since the text and audio content provided by BLB represent a range of evangelical traditions, all of the ideas and principles conveyed in the resource materials are not necessarily affirmed, in total, by this ministry.