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The Sites

Israel and Palestine – In Jerusalem

Israel and Palestine – Outside Jerusalem




Events in Jesus’ life

Significant events in the life of Jesus are listed here, with places where these events are commemorated.

Conception of Jesus: Church of the Annunciation, Nazareth (Luke 1:26-38)

Birth of Jesus: Grotto of the Nativity, in Church of the Nativity, Bethlehem (Luke 2:1-20)

Baptism of Jesus: Bethany Beyond the Jordan, in Jordan (Matthew 3:13-17)

Temptation by the devil: Mount of Temptation (Matthew 4:1-11)

First miracle: Cana in Galilee (John 2:1-11)

Meeting the Samaritan woman: Jacob’s Well, near Nablus (John 4:5-42)

Teaching in the Nazareth synagogue: Church of the Synagogue, Nazareth (Luke 4:16-30)

Bethany Beyond the Jordan

Remains of Christian sites at Bethany Beyond the Jordan, with steps leading to Church of John the Baptist, under far shelter (Seetheholyland.net)

Teaching in the Capernaum synagogue: Old synagogue at Capernaum (Mark 1:21-28)

Sermon on the Mount: Mount of Beatitudes, Galilee (Matthew 5:1 – 7:28)

Raising the widow’s son: Nain in Galilee (Luke 7:11-17)

Calming the storm, and many other events: Sea of Galilee (Mark 4:35-41)

Teaching the Lord’s Prayer: Church of Pater Noster, Mount of Olives (Matthew 6:7-14)

Healing a man possessed by demons: Kursi in Galilee (Luke 8:26-39)

Feeding the 5000: Church of the Multiplication of the Loaves and Fishes, Tabgha in Galilee (Matthew 14:13-21)

Healing a paralysed man: Pools of Bethesda, Jerusalem (John 5:2-18)

Healing blind men: Pool of Siloam, Jerusalem (John 9:1-41); Bethsaida in Galilee (Mark 8:22-26)

Announcing the Church: Near Caesarea Philippi in Galilee (Matthew 16:18)

Transfiguration: Mount Tabor in Galilee (Matthew 17:1-9)

Raising of Lazarus: Bethany, near Jerusalem (John 11:1-44)


Entrance to the Tomb of Lazarus (Seetheholyland.net)

Healing of Bartimaeus: Jericho (Mark 10:46-52)

Seeking refuge at Ephraim: Taybeh (John 11:54)

Triumphal entry into Jerusalem: Bethphage (Matthew 21:1-11)

Weeping over Jerusalem: Church of Dominus Flevit, Mount of Olives (Luke 19:41-44)

Last Supper: Cenacle, Mount Zion (Matthew 26:17-30)

Agony in the garden: Church of All Nations, Mount of Olives (Matthew 26:36-46)

Betrayal by Judas: Gethsemane, Mount of Olives (Matthew 26:47-56)

Denial by Peter: Church of St Peter in Gallicantu, Mount Zion (Matthew 26:69-75)

Crucifixion, burial and Resurrection: Church of the Holy Sepulchre, Jerusalem (Matthew 27:27 – 28:10)

Appearance on the road to Emmaus: Nicopolis, Abu Ghosh and El-Qubeibeh (Luke 24:13-35)

Appearance in Galilee: Church of the Primacy of Peter, Tabgha (John 21: 1-19)

Ascension: Dome of the Ascension and Church of the Ascension, Mount of Olives (Acts 1:9-11)






Magdala was a major first-century port on the Sea of Galilee, a centre of trade and commerce, and an exporter of salted fish to markets as far away as Europe. Archaeological discoveries early in the 21st century have made it a burgeoning pilgrimage destination.


Mary Magdalene by Pietro Perugino (Palazzo Pitti, Florence)

Magdala’s fame down the centuries rested on one notable person, Mary Magdalene. This enigmatic woman — revered as a saint by the Orthodox, Catholic, Anglican and Lutheran churches — was one of the few persons named in the Gospels as being present at Christ’s crucifixion and the first recorded witness of his Resurrection.

Whether she lived in Magdala or was simply born there is unknown, but she was apparently a wealthy woman.

The city, on the western side of the Sea of Galilee between Tiberias and Capernaum, is mentioned only once in the New Testament. The Gospel of Matthew (15:39) says Jesus went there by boat — but even this reference is uncertain, since some early manuscripts give the name as Magadan.

Synagogue uncovered at Magdala (Seetheholyland.net)

Synagogue uncovered at Magdala (Seetheholyland.net)

Both Matthew and Mark say Jesus preached in synagogues “throughout Galilee”, and Magdala was only 10 kilometres from Capernaum, where he based his ministry.

The Jewish historian Josephus says Magdala had a population of 40,000 people and a fleet of 230 boats about 30 years after Jesus died.


Mary was called ‘apostle of the apostles’


Carved stone decorated with menorah (© Moshe Hartal, Israel Antiquities Authority)

All four Gospels refer to a close follower of Jesus called Mary Magdalene. Luke says she had been cured of “seven demons” and he lists her first among the women who accompanied Jesus and supported his ministry from their own resources (8:2-3).

After Jesus died she was one of the women who took spices for anointing to the tomb. They found the tomb empty, but “two men in dazzling clothes” gave them the news that Jesus had risen. (Luke 24:1-12)

Later Jesus appeared to Mary. At first she thought he was the gardener, but she recognised him when he spoke her name. Then she announced to the disciples, “I have seen the Lord”. (John 20:1-18)

By the 3rd century, Mary Magdalene was described by the theologian Hippolytus of Rome as the “apostle of the apostles”.


Identity became confused

Jesus casting seven demons from Mary Magdalene, mosaic in Magdala church (Seetheholyland.net)

Jesus casting seven demons from Mary Magdalene, mosaic in Magdala church (Seetheholyland.net)

But Mary’s identity became confused in 591. In that year Pope Gregory the Great gave a sermon which expressed his belief that the Mary who had been cured of seven demons was the same person as the penitent prostitute who anointed Jesus’ feet with ointment (Luke 7:37-50) and Mary of Bethany, the sister of Martha and Lazarus, who anointed Jesus’ feet with perfume (John 12:3-8).

A revision of the Catholic calendar of saints in 1969 reverted to the Eastern tradition of distinguishing Mary Magdalene from the reformed prostitute. By then, however, this persona had endeared her to artists down the centuries.

More recently, Dan Brown’s The Da Vinci Code mined a rich lode of pseudo-Christian texts to present Mary Magdalene as the wife of Jesus and co-founder of an arcane dynasty at odds with the institutional Church and its beliefs.

And what really became of Mary? A Greek tradition has her dying in Ephesus, with her relics preserved in Constantinople. A French tradition says she converted Provence to Christianity and her relics ended up in Vézelay Abbey in Burgundy, where they are still venerated.


City fought Romans on the sea


Single-handled jug found at Magdala, dating to the Roman period (© Custodia Terrae Sanctae)

The city that gave its name to Mary Magdalene became a fortified base for rebels during the First Jewish Revolt in AD 66-70, even engaging the Romans in a disastrous sea battle.

According to the historian Josephus — who commanded the Jewish forces in Galilee — the Sea of Galilee became red with blood and “full of dead bodies”. Of the survivors, emperor Vespasian sent 6000 to build a canal in Greece and ordered more than 30,000 to be sold as slaves.

Magdala continued as a much-reduced Jewish village during Roman and Byzantine times, and in more recent centuries as an Arab village until 1948. Mark Twain visited it in 1867, calling it “thoroughly ugly, and cramped, squalid, uncomfortable, and filthy”.

In the 4th century a church was built on the reputed site of Mary Magdalene’s house. Destroyed in the 7th century, it was rebuilt by Crusaders in the 12th century but was converted into a stable when the Crusaders were expelled from the Holy Land.


Port and city uncovered

Mosaic including boat discovered at Magdala (© Magdala Project)

Mosaic including boat discovered at Magdala (© Magdala Project)

Beginning in the 1960s, Franciscan archaeologists discovered Magdala’s ancient port and a city grid, with paved streets, water canals, a marketplace, villas and mosaics — one depicting a sailing boat.

Buried in the mud covering a thermal bath complex were ceramic crockery, perfume jars, jewellery, hairbrushes and combs, and bronze applicators for make-up.

The discovery of the massive foundations of a tower may account for the city’s name. Both Magdala in Aramaic and Migdal in Hebrew mean “tower”.


First-century synagogue identified

More archaeological remains were uncovered in 2009 on an adjacent property newly acquired by the Legion of Christ to establish a hotel, institute for women and retreat centre. The Legion, a Catholic congregation, manages the Notre Dame Center in Jerusalem.

Ritual baths at Magdala (Seetheholyland.net)

Ritual baths at Magdala (Seetheholyland.net)

Three interconnected ritual baths were discovered, the first found in Israel using groundwater from springs — which for purification purposes was considered “living water” — rather than rainwater.

In the remains of one building, under a thin layer of soil, excavators found a stone block engraved with motifs including a seven-branched menorah, the type of lampstand used in the Temple. This significant find led to the identification of the building as a synagogue.

Boat-shaped altar in Duc in Altum church at Magdala (Seetheholyland.net)

Boat-shaped altar in Duc in Altum church at Magdala (Seetheholyland.net)

Unlike other first-century synagogues found in Galilee, the Magdala building had ornate mosaics and frescoes.

In 2021 a second synagogue dating from the Second Temple period was found at Magdala. 

It was smaller and not so ornate as the first one, with an earthen floor that had been plastered. Archaeologists believe both existed at the same time, from about 50 BC until AD 67.

In 2014 the Legion opened a new church on the site, simple in design but also rich in mosaics and murals, focusing especially on women in the Bible. It is named Duc in Altum (Latin for “Put out into the deep”, from Christ’s words in Luke 5:4). The altar is in the shape of a first-century boat, standing in front of an infinity pool leading the eye to the lake beyond.

In the crypt is an ecumenical worship space, called the Encounter Chapel, paved with stones from Magdala’s first-century marketplace.


Jesus Boat found nearby

Magdala’s port, now submerged in the beach, had a stone breakwater that extended into the sea and curved around the harbour to protect boats from the sudden storms that buffet the Sea of Galilee.

In 1986 the hull of the so-called Jesus Boat, a fishing boat old enough to have been in use during the time of Christ, was found in the lakebed near the ancient port of Magdala.


In Scripture:

Jesus visits Magdala by boat: Matthew 15:39

Mary cured of seven demons: Luke 8:2

Mary supports Jesus’ ministry: Luke 8:3

Mary goes to Jesus’ tomb: Matthew 28:1-10; Mark 16:1-8; Luke 24:1-12; John 20:1-18

Mary announces the Resurrection to the disciples: John 20:18


Administered by: Legion of Christ

Tel.: +972 2 627-9111

Magdala Center: +972-057-226-1469 Tel/Fax: +972-04-620-9900

Open: 8am-6pm




Bagatti, Bellarmino: Ancient Christian Villages of Galilee (Studium Biblicum Franciscanum, 1999).
Caffulli, Giuseppe: “Precious Fragrances”, Holy Land Review (Spring 2009)
Charlesworth, James H.: The Millennium Guide for Pilgrims to the Holy Land (BIBAL Press, 2000)
Corbett, Joey: “New Synagogue Excavations In Israel and Beyond”, Biblical Archaeological Review (July/August 2011)
Freeman-Grenville, G. S. P.: The Holy Land: A Pilgrim’s Guide to Israel, Jordan and the Sinai (Continuum Publishing, 1996)
Gonen, Rivka: Biblical Holy Places: An illustrated guide (Collier Macmillan, 1987)
Lofenfeld Winkler, Lea, and Frenkel, Ramit: The Boat and the Sea of Galilee (Gefen Publishing House, 2010)
Merk, August: “Magdala”, The Catholic Encyclopedia (Robert Appleton Company, 1910)
Nun, Mendel: “Ports of Galilee”, Biblical Archaeology Review (July/August 1999)
Reich, Ronny, and Zapata Meza, Marcela: “A Preliminary Report on the Miqwa’ot of Migdal”, Israel Exploration Journal, vol. 64, no. 1, 2014
Schuster, Ruth: “In Hometown of Mary Magdalene, Israeli Archaeologists Find Second Synagogue”, Haaretz (December 12, 2021)
Shanks, Hershel: “Major New Excavation Planned for Mary Magdalene’s Hometown”, Biblical Archaeology Review (September/October 2007)
Twain, Mark: The Innocents Abroad (Wordsworth, 2010)



External links

Magdala Center (Legion of Christ)
Tabgha and Magdala (Custodia Terrae Sanctae)
Mary Magdalene (Wikipedia)


Israel/West Bank

Nicopolis (Amwas, Imwas, Emmaus)           Map: 31°50’21.48”N, 34°59’22.05”E

Abu Ghosh                                                Map: 31°48’26.6”N, 35°6’28.9”E

El-Qubeibeh (El-Kubeibeh)                          Map: 31°50’23.76”N, 35°08’12.66”E

Colonia (Kulonieh, Moza, Motza, Ammaous)  Map: 31°47’38.11N, 35°10’6.45”E


The village of Emmaus was the setting for one of the most touching of Christ’s post-Resurrection appearances.

Unfortunately for pilgrims drawn by the account in Luke’s Gospel, the identity of Emmaus became lost early in the Christian era. Only in the 21st century are scholars reaching a consensus favouring a location near Moza (or Motza), on the western edge of Jerusalem, where there is no commemorative site to visit.


“Supper at Emmaus”, by an anonymous 17th century Italian painter (Wikimedia)

The Emmaus story is well-known: Two disciples downcast by the death of Jesus, and confused by reports that his body is missing, are walking from Jerusalem to Emmaus. They encounter a stranger who listens to their concerns, then gives them a Scripture lesson that makes their “hearts burn within them”.

Finally, as they share the evening meal, he breaks bread and they recognise him. By then the risen Christ has disappeared from their sight, and they immediately hurry back to Jerusalem. (Luke 24:13-35)

Out of several locations for Emmaus proposed over the centuries, expert opinion is focusing on Colonia (or Kulonieh), near the modern Jewish neighbourhood of Moza. Excavations instigated by the New Testament scholar Carsten Peter Thiede at the location from 2001 to 2004 confirmed the existence of an upper-class, 1st-century Jewish village which was called Emmaus.

Disciples may have been father and son

Luke’s Gospel says one of the disciples was named Cleophas. An ancient Christian tradition says he was the brother of St Joseph, the spouse of the Virgin Mary, and that he was later stoned to death outside his own house for declaring that his nephew Jesus was the Messiah foretold by the prophets.

It is believed that the “Mary of Cleophas” who stood by the cross with Jesus’ mother was the wife of the Emmaus disciple.

The same tradition says the other unnamed disciple was the youngest son of Cleophas, called Simeon — who later served for 43 years as head of the Judaeo-Christian Church in Palestine and was martyred at the age of 120.

Several other candidates for the companion of Cleophas have been suggested, including his wife Mary.

Several possible sites suggested


Roads to four possible locations of Emmaus (© Custodia Terrae Sanctae)

Positively locating the village of Emmaus has been made more difficult by conflicting distances from Jerusalem given in different texts of Luke’s Gospel.

Most texts (including the earliest) give the distance as 60 stadia, but some give it as 160 stadia. A Roman stadion (the plural is stadia) equals 185 metres.

Sixty stadia would be about 11 kilometres (just under 7 miles) and 160 stadia would be 29.5 kilometres (just over 18 miles).

Several possible sites have been proposed over the centuries. The four most seriously considered are:


Nicopolis (also known as Emmaus, Amwas and Imwas), near Latrun, at the end of the Ayalon Valley, around 160 stadia (30km) from Jerusalem.


Emmaus/Nicopolis: Cloister of Community of Beatitudes monastery (© Community of the Beatitudes)

Christians in the 4th century considered this the site of Luke’s Emmaus. St Jerome in one of his letters even implied it had a church built in the house of Cleophas. The tradition was so strong that it may have resulted in scribes “correcting” the Gospel text to read 160 rather than 60 stadia. Nevertheless, some of the most ancient manuscripts, such as the Codex Sinaiticus, have 160 stadia.

Around 220, following a delegation led by the prefect of Emmaus, Sextus Iulius Africanus (a prominent Christian), emperor Elagabalus gave Emmaus the status of a city and changed its name to Nicopolis.

The town was wiped out by plague in 639 but, re-established, became the last station of the Crusaders on their way to Jerusalem in 1099. By then the identification with Luke’s Gospel had largely been lost.

In modern times Amwas/Nicopolis was again accepted as Emmaus by 19th-century biblical scholar Edward Robinson. The identification was augmented by revelations received by Blessed Mariam of Jesus Crucified, a nun of the Carmelite monastery of Bethlehem. Advocates of Nicopolis raise the possibility that the disciples arrived back at Jerusalem the day after encountering Christ.


Emmaus/Nicopolis: Ruins of Byzantine church restored by Crusaders (© Israel Ministry of Tourism)

The Arab village of Amwas was levelled by Israel following the Six-Day War in 1967. Its ruins are in Ayalon (or Canada) Park, 2km north of Latrun Junction. North of the Cistercian monastery at Latrun are ruins of a large Byzantine church with mosaic floors, within which was built a smaller Crusader church.

Factors against Nicopolis: 1) The distance is much greater than the 60 stadia in most of the earliest Gospel texts. 2) It would have been very difficult for the disciples to walk here from Jerusalem and make the uphill return the same evening before the city gates were shut. 3) The existence of this Emmaus was well-known, so Luke would not have needed to identify it by distance.

Administration: Community of the Beatitudes

Tel.: 972-8-925-69-40


Emmaus/Abu Ghosh: Benedictine church built by Crusaders (Berthold Werner)

Open: Mon-Sat 8.30-noon, 2.30-5.30pm (5pm Oct-Mar)


Abu Ghosh, near Kiryat Yearim (or Kiryat el-Enab), just over 60 stadia (11km) west of Jerusalem on the main road to Joppa.

With the Amwas tradition lost, the Crusaders settled on Kiryat el-Enab as Emmaus. They built a church there in 1140 and called the place Castellum Emmaus.

After the Crusaders were defeated 47 years later, Muslims used the church as stables.

This town was previously known as the resting place of the Ark of the Covenant for 20 years between being retrieved from the Philistines and being taken to Jerusalem by King David around 1000 BC.

Early in the 19th century it was renamed Abu Ghosh after a family of brigands who controlled it and exacted tribute from travellers.

The Crusader church, now restored as the Church of the Resurrection, remains one of the finest examples of Crusader architecture. Its tranquil setting adjoins a Benedictine monastery. In the crypt is a spring used by the Roman Tenth Legion when it camped here after capturing Jerusalem in AD 70.


Emmaus/Abu Ghosh: Faded frescoes in Crusader church (© Israel Ministry of Tourism)

On the hill west of the village towers a huge statue of the Madonna and Child surmounting the Church of Our Lady of the Ark of the Covenant. The hill affords an impressive view of the Judean mountains to the east and the coastal plain to the west.

Factors against Abu Ghosh: 1) Kiryat Yearim was not called Emmaus in the 1st century. 2) It was not identified with Luke’s Emmaus until the 12th century.


Church of the Resurrection: Benedictines

Tel.: 972-2-5342798

Open: 8.30-11.30am, 2.30-5.30pm (closed on Sundays and Christian feast days, and from Good Friday to Easter Sunday)

Church of Our Lady of the Ark of the Covenant: Sisters of St Joseph of the Apparition

Tel.: 972-2-5342818

Open: 8.30-11.30am, 2.30-5pm (on Sundays phone before visiting).



El-Qubeibeh (or El-Kubeibeh), on the Roman road to Lydda, just over 60 (11km) stadia northwest of Jerusalem.


Emmaus/El-Qubeibeh: Church of St Cleophas (© Custodia Terrae Sanctae)

With the Crusaders expelled from the Holy Land, Christians in the following centuries were forbidden to use the main highway from the coastal plain to Jerusalem, denying them access to Abu Ghosh.

El-Qubeibeh, which had been part of the agricultural domain of the Church of the Holy Sepulchre, was first suggested as St Luke’s Emmaus in 1280. The village was on a Roman road and in 1099 the Crusaders discovered a Roman fortress there, which became known as Castellum Emmaus.

The site was adopted in 1335 by the Franciscans, who began an annual pilgrimage there. Excavation in the 20th century found evidence of occupation in Roman times.

The Franciscans built a church there in 1902, following the lines of the Crusader church. During the Second World War the British used their monastery to inter German and Italian residents of Palestine (including Franciscans).


Roman road at El-Qubeibeh (© vizAviz)

On the façade of the church is a ceramic depiction of Christ and the two disciples. Inside, under glass, are the remains of what is suggested to be the foundations of the house of Cleophas. Near the church a section of Roman road has been excavated.

El-Qubeibeh is the only Emmaus candidate in Palestine, and checkpoints make access more difficult. The elevated site offers a fine outlook over the hill country towards the Mediterranean Sea.

Factors against El-Qubeibeh: 1) The village was not called Emmaus in the 1st century. 2) No Jewish objects have been found there. 3) The village was not identified with Luke’s Gospel until late in the 13th century.

Administration: Franciscan Custody of the Holy Land


Emmaus/El-Qubeibeh: Celebrating feast day of St Cleophas (© Custodia Terrae Sanctae)

Tel.: 050-5200417

Open: 8am-noon, 2-6pm (5pm Oct-Mar)


Colonia (also called Kulonieh, Emmaus or Ammaous), just over 30 stadia (6km) west of Jerusalem, on the road to Jaffa.

The site now favoured by modern scholars as the most likely Emmaus is just off the highway from Jerusalem to Tel Aviv and adjacent to the modern suburb of Moza.

Ancient Moza (or Mozah) was mentioned as a village of the tribe of Benjamin (Joshua 18:26). In the days of the Temple, according to the Talmud, Moza was the place where Jews collected willow branches for the Feast of Tabernacles.


Emmaus/Colonia: Section of Roman road from Jerusalem to Moza (© BiblePlaces.com)

After the Romans destroyed Jerusalem in AD 70, the emperor Vespasian established a colony of 800 army veterans there. This is recorded by the historian Josephus in The Jewish War. He calls the place “Ammaous”, and overestimates its location as “distant from Jerusalem threescore stadia”. The town subsequently became known as Colonia, after the veterans’ colony.

In modern times, a Palestinian village named Qalunya was destroyed by Jewish forces in 1948. Ruins and a few isolated houses remain. Excavations have revealed evidence of an upper-class, first-century Jewish village.

This Emmaus has no firm Christian tradition linking it to Luke’s Gospel, but it was within easy walking distance of Jerusalem and was known to pilgrims in the 11th and 13th centuries. There is no commemorative site.


Excavations at Moza (Z. Greenhut & A. De Groot excavation, © Israel Antiquities Authority)

Its supporters suggest that Luke’s 60 stadia could refer to the return distance. But there is another possibility. Josephus published The Jewish War in AD 77 or 78. Many scholars believe Luke wrote his Gospel between AD 80 and 85. Could Luke have mistakenly copied the “threescore stadia” from Josephus?

Factors against Colonia: 1) There is no certain link between the Ammaous of Josephus and the Emmaus of Luke. 2) There is no firm Christian tradition. 3) A question mark remains over the distance.

A lesson from elusive Emmaus?

The inability to identify the site of Emmaus with certainty, despite Luke’s richly detailed narrative, may leave devotees as downcast as the two disciples on the road.

They may be consoled by two compensating factors:


“The Walk to Emmaus”, by Gemälde von Robert Zünd (Wikimedia)

• The commemorative “Emmaus” sites at Nicopolis/Amwas, Abu Ghosh and El-Qubeibeh, even if not authentic, are all attractive places to reflect on the message of the Gospel story.

• Perhaps the elusive nature of Emmaus offers its own lesson — that what happened on that day is more important than where it happened, and that encounters with the risen Christ are not confined to one time or place.


In Scripture: The road to Emmaus (Luke 24:13-35)




Brownrigg, Ronald: Come, See the Place: A Pilgrim Guide to the Holy Land (Hodder and Stoughton, 1985)
Charlesworth, James H.: The Millennium Guide for Pilgrims to the Holy Land (BIBAL Press, 2000)
De Sandoli, Sabino: Emmaus-el Qubeibe (Franciscan Printing Press, 1980)
Freeman-Grenville, G. S. P.: The Holy Land: A Pilgrim’s Guide to Israel, Jordan and the Sinai (Continuum Publishing, 1996)
Gonen, Rivka: Biblical Holy Places: An illustrated guide (Collier Macmillan, 1987)
Josephus, Flavius: The Jewish War, trans. William Whiston (Kregel, Baker, 1960)
Laney, J. Carl: “The Identification of Emmaus”, from Selective Geographical Problems in the Life of Christ, doctoral dissertation (Dallas Theological Seminary, 1977)
Metzger, Bruce M., and Coogan, Michael D.: The Oxford Companion to the Bible (Oxford University Press, 1993)
Murphy-O’Connor, Jerome: The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700 (Oxford University Press, 2005)
Pierri, Rosario: “The Emmaus Enigma” (Holy Land Review, spring 2010)
Thiede, Carsten Peter: The Emmaus Mystery: Discovering Evidence for the Risen Christ (Continuum International, 2006)
Walker, Peter: In the Steps of Jesus (Zondervan, 2006)
Wareham, Norman, and Gill, Jill: Every Pilgrim’s Guide to the Holy Land (Canterbury Press, 1996)


External links

Emmaus (BibleAtlas)
The Identification of Emmaus (J. Carl Laney)
Emmaus (Catholic Encyclopedia)
Emmaus (Nicopolis) (BibleWalks)
Emmaus Nicopolis (Community of the Beatitudes)
Emmaus – El Qubeibeh (Custodia Terrae Sanctae)
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