This question concerns the following text from "Jewish war", 7, 6, 6 (telling events of 72 A.D.):

  “About the same time it was that Caesar sent a letter to Bassus, and to Liberius Maximus, who was the procurator [of Judea], and gave order that all Judea should be exposed to sale for he did not found any city there, but reserved the country for himself. However, he assigned a place for eight hundred men only, whom he had dismissed from his army, which he gave them for their habitation; it is called Emmaus (Άμμαους, Amassa, Amassada), and is distant from Jerusalem threescore furlongs. He also laid a tribute upon the Jews where so ever they were, and enjoined every one of them to bring two drachmae every year into the Capitol, as they used to pay the same to the temple at Jerusalem. And this was the state of the Jewish affairs at this time.” 
  The text speaks about the founding of a Roman settlement of Colonia near the Jewish village of Ha-Motza 3,5 miles (6 km, 30 stadia) away from Jerusalem (see Strack & Billerbeck, "Kommentar zum Neuen Testament aus Talmud und Midrasch", München, 1924, 1989, v. II , p.271).

 

  "Jewish war" came to us in manuscripts written in Greek and Latin. The oldest surviving Greek manuscripts of Flavius Josephus only go back to the times of the crusades and incorrectly render the names of many places in Palestine. These manuscripts were written by Christian scribes, which also explains that the version of 60 stadia appearing in some manuscripts of "The Jewish War" 7, 6, 6, are no doubt due to the influence of the Gospel of Luke. For the same reason, apparently, the name "Ha-Motza" was rendered by them as "Emmaus". In the more ancient, Latin manuscripts, "Ha-Motza" is rendered as "Amassa", "Amassada". It should be noted that neither Jewish nor Roman-Byzantine or Arab sources have ever called Ha-Motza Emmaus. Thus, on the basis of only the Greek manuscripts of "The Jewish war" 7, 6, 6 one cannot conclude that at the beginning of our era Ha-Motza bore the name of "Emmaus", i.e. in the area of Jerusalem, there existed another Emmaus except that which was 160 stadia away from Jerusalem, which, in its turn, is mentioned about 10 times in the books of Flavius Josephus. In the Byzantine period Ha-Motza was not venerated as a place associated with the resurrection of Jesus, nor as a Holy Place at all. Perhaps the connection between the village of Ha-Motza and the story of Emmaus in the Gospel of Luke 24: 13-35 was established shortly before the Crusades. The first mention of Emmaus, 30 stadia away, appears in the text of John Mauropous, the Bishop of Euchaites, written in 1050, and belonging to approximately the same era as the Greek manuscripts of Flavius Josephus: 

 "As to the words ‘the village, which was from Jerusalem about sixty stadia’, some extend far this distance, while others only reduce it to thirty stadia, arguing that this is the distance between Emmaus and Jerusalem ... "(Vincent & Abel, "Emmaüs", Paris, 1932, p.419). (It should be noted that Bishop John does not testify to the fact that at his time there actually existed a village called Emmaus at a distance of 30 stadia from Jerusalem, he only refers to the opinion which was placing it there). 

  According to Vincent and Abel, Ha-Motza is possibly mentioned as Emmaus in two texts from the Crusader period (12-13 cent.): "Itinerarium Regis Ricardi", I, 5, ch. 49 and "Continuation de Guillaume de Tyr", ch. 8 and 11, see Vincent & Abel, "Emmaüs, sa Basilique, son histoire", Paris 1932, p.383 and 425. (For identification of Emmaus during the Crusader period see also the Question #7.) 
  Note that in none of the manuscripts of the Gospel of Luke does a distance of 30 stadia appear as the distance between
Jerusalem and Emmaus; they all contain either 60 or 160 stadia. Having encountered the two disciples on the road to Emmaus, Jesus, "beginning at Moses and all the prophets, expounded unto them in all the scriptures the things concerning himself." (Luke 24: 27). This explanation certainly took a long time; in any case, more than an hour and a half necessary to cover 3.5 miles. The disciples apparently left Jerusalem early in the morning, after it was discovered that the tomb of Jesus was empty, but at the same time, before the first apparitions of the risen Jesus in the course of the day, of which they knew nothing. Their journey obviously took a few hours, because they had reached Emmaus only in the afternoon. At least that is the impression that we get from reading the text of the Gospel of Luke. Hence, this does not allow us to assume that Luke was referring to a village as close to Jerusalem as Ha-Motza. Verse 12 of the 16th chapter of the Gospel of Mark, speaking about the apparition of the risen Jesus to two disciples on the road "eis agron", i.e. "to the country", also does not seem a sufficient basis to assert that their journey was short (contrary to the opinion of E. Le Camus, "La Bible et les études topographiques en Palestine", RB 1892, pp.100-112). 

  On the issue of Emmaus - Ha-Motza see: Edward Robinson, "Biblical Researches in
Palestine and the Adjacent Regions, the Voyage of 1852", v. III, Jerusalem, 1970 (see here); Vincent & Abel, «Emmaüs», Paris, 1932, p. 284, 382-385.

E. Le Camus, "La Bible et les études topographiques en Palestine", RB 1892, pp.100-112, P. Benoit, "Passion et Résurrection du Seigneur", Paris, 1969, p.309 and Carsten Thiede, "The Emmaus Mystery", London, 2005, consider Ha-Motza to be the New Testament Emmaus. 

 

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