Fact-checked by Grok 2 weeks ago

Seventy disciples

The Seventy Disciples, also referred to as the Seventy or Seventy-two Apostles in some traditions, were a group of early followers of Christ appointed by him to undertake a specific endeavor, as detailed exclusively in the Gospel of :1–24. In this account, selects them—distinct from the Twelve Apostles—and dispatches them ahead of his own journey, two by two, to every town and village he planned to enter, tasking them with healing the sick, announcing that "the kingdom of God has come near to you," and relying on from those who receive them without carrying money, bags, or extra sandals. Their instructions emphasized urgency, peaceful greetings to worthy households, acceptance of provided food regardless of dietary customs, and a symbolic act of shaking dust from their feet in response to rejection as a warning of impending judgment. Upon completing their mission, the disciples returned to with great joy, reporting that "even the demons are subject to us in your name," to which responded by expressing thanksgiving to the for hiding such revelations from the wise and revealing them to the childlike, while cautioning them to rejoice not in their authority over spirits but in the fact that their names are written . The variation in the number—seventy in some ancient manuscripts and seventy-two in others—lacks definitive resolution but often carries symbolic weight, evoking the seventy elders who assisted in governing (Numbers 11:16–17) or the seventy nations descended from Noah's sons in 10, underscoring the mission's role in extending ' proclamation of the kingdom to a broader, potentially audience. This sending out functioned as an "" or preparatory expansion of ' ministry, mirroring his own practices of healing and preaching while training the group amid opposition, and it highlights themes of dependence on , communal witness, and the inclusive nature of . In subsequent Christian tradition, particularly within , the Seventy are commemorated with attributed names and roles, drawn from non-canonical lists compiled by early church figures such as of and Dorotheus of in the third and fourth centuries, portraying them as foundational evangelists and bishops who further disseminated the faith across regions like , Colophon, and beyond. These later accounts, while influential in and , emphasize their equal honor with the apostles in spreading the early church, though the biblical narrative itself does not specify individual identities.

Biblical Basis

Account in the Gospel of Luke

In the Gospel of Luke, the account of the seventy disciples appears in chapter 10, verses 1–24, where appoints a group of followers—described as either seventy or seventy-two depending on the manuscript—and sends them ahead in pairs to the towns and places he intends to visit. This mission expands upon the earlier sending of the Twelve apostles in :1–6, broadening the scope of ' ministry during his journey toward . The textual tradition presents a notable variant in Luke 10:1 and 10:17: most Greek manuscripts, including the majority text, read "seventy," while others, such as Codex Sinaiticus (a fourth-century uncial) and some Western texts like the Latin Vulgate, read "seventy-two." This discrepancy likely stems from differing Septuagint translations of Numbers 11:16, which describe Moses selecting seventy elders, with some versions adding two more (Eldad and Medad) to make seventy-two, influencing early Christian scribes familiar with the Greek Old Testament. Upon appointing them, Jesus addresses the group with the metaphor, "The harvest is plentiful, but the laborers are few. Therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest," before dispatching them as "lambs in the midst of wolves." The narrative progresses to the disciples' return, where they report their success with exuberance: "Lord, even the demons are subject to us in your name!" (:17). responds by affirming their authority over demonic forces and cautioning them against overemphasizing such power, while privately expressing joy over the granted to the humble. This culminates in verses 21–24 with a hymn of praise to the : "I thank you, , of and , that you have hidden these things from the wise and understanding and revealed them to little children; yes, , for such was your gracious will." He then blesses the disciples' eyes for witnessing what prophets and kings longed to see. Positioned immediately after the mission of the Twelve and preceding the in :25–37, this episode underscores the accelerating outreach of ' message in the latter part of .

Mission and Instructions

In of Luke, provided the seventy disciples with specific directives for their mission, emphasizing urgency and dependence on divine provision. He instructed them to travel lightly, without a purse, , , or , and to avoid anyone along the road to maintain focus and momentum. Upon entering a town, they were to offer to each household, remain with those who welcomed them as "sons of ," and accept their hospitality without moving between homes. Their primary tasks included healing the sick within those households and proclaiming the , "The kingdom of has come near to you," thereby announcing the imminent arrival of 's reign through ' ministry. These instructions underscored a practical role in preparing communities for ' visits while fostering reliance on 's care for the laborers in the . Jesus also outlined protocols for handling rejection during the mission. If a town or household did not receive them, the disciples were to shake the dust off their feet as they left, serving as a testimony against those who rejected the message, and still declare that the kingdom of God had come near. This act symbolized judgment and separation from unrepentant places. Jesus further pronounced woes upon cities like Chorazin, Bethsaida, and Capernaum for their failure to repent despite witnessing his miracles, warning that they would face greater condemnation than ancient pagan cities like Tyre, Sidon, and Sodom on the day of judgment. These directives highlighted the seriousness of responding to the kingdom's proclamation and the accountability of those who heard it. Upon their return, the seventy disciples reported joyfully that even the demons submitted to them in Jesus' name, demonstrating the authority he had delegated to them over evil spirits. Jesus affirmed this power, revealing his vision of Satan's fall like lightning from heaven and granting them authority to tread on serpents and scorpions without harm, extending protection in their spiritual battles. However, he cautioned them not to rejoice primarily in this dominion over spirits but in the greater reality that their names were written in heaven, shifting emphasis from temporal power to eternal salvation. Theologically, this mission illustrated Jesus' authority being shared with his followers, empowering them to extend his work of healing and proclamation, which foreshadowed the broader post-resurrection evangelistic efforts of the early church.

Theological Significance

Symbolism of the Number Seventy

The number seventy holds profound symbolic significance in biblical and Jewish traditions, often representing completeness, divine order, and universality, which early Christian interpreters applied to the mission of the disciples sent out in Luke 10. In the Old Testament, this number first appears prominently in the appointment of seventy elders by Moses to assist in governing and prophesying for the Israelites, as described in Numbers 11:16-30, where God distributes the spirit of prophecy among them to alleviate Moses' burden. This precedent underscores themes of shared authority and the extension of divine leadership beyond a single figure, prefiguring a broader communal ministry. Similarly, Genesis 10 enumerates the descendants of Noah's sons as seventy nations in the Masoretic Text, a figure that expands to seventy-two in the Septuagint, symbolizing the totality of humanity and the world's diverse peoples. In Jewish tradition, seventy further evokes the universal scope of God's creation and governance, as seen in the structure of the —a supreme council of seventy elders plus the —modeled after ' elders and representing judicial and spiritual authority over while alluding to oversight of the world's seventy nations. This numerical symbolism extended to concepts like the seventy faces of interpretation or the seventy languages of the world, emphasizing a that transcends to encompass all peoples. Early Christian theologians drew on these motifs to interpret the seventy (or seventy-two) disciples as embodying a universal evangelistic call, contrasting with the twelve apostles' focus on Israel's restoration; the number thus signified the inclusion of Gentiles in God's , fulfilling prophecies of outreach to the nations. Patristic writers viewed the selection as denoting the completeness of the ministerial office, linking it to the elders and the prophetic endowment of the for global proclamation. This interpretation highlighted the disciples' role in preparing the way for the Gospel's spread beyond Jewish boundaries, symbolizing the fullness of divine harvest among all peoples. The variant reading of seventy-two in some manuscripts reinforced this by evoking the seventy-two translators of the , whose work made Hebrew scriptures accessible to Greek-speaking Gentiles, and the expanded count of nations in the 's 10, underscoring a of inclusive to the entire .

Relationship to the Twelve Apostles

The Twelve Apostles formed the inner circle of ' closest followers, endowed with unique authority, such as the "keys of the kingdom of heaven" granted to , symbolizing their foundational role in establishing the early . In contrast, the Seventy Disciples served as a broader support group, commissioned for evangelization without the same level of administrative or doctrinal primacy, reflecting a hierarchical structure where the Twelve held oversight in church organization. The missions of the two groups were complementary, with the sending of the Twelve in Luke 9:1-6 (parallel to Matthew 10:1-15, which specifies focus on Jewish audiences and avoidance of Gentiles and Samaritans) preparing for preaching in Galilee, while the Seventy in Luke 10:1-24 extended the outreach to a wider audience, including preparation for Jesus' journey to Jerusalem across diverse regions. This parallel commissioning illustrates an escalation in scope, from a targeted restoration of Israel to a universal proclamation, and biblical accounts indicate no overlap in membership, as the Seventy are described as "others" distinct from the Twelve. Theologically, the Twelve Apostles are depicted as the foundational leaders of the , built upon their testimony alongside the prophets, with Christ as the cornerstone, emphasizing their enduring role in doctrinal unity (Ephesians 2:20). The Seventy, meanwhile, model the 's missionary expansion beyond the apostolic core, supporting evangelization as an extension of the foundational witness. Early traditions—rather than scriptural evidence—attribute bishoprics or later apostolic roles to some of the Seventy, though such claims remain speculative and vary across sources. These interpretations highlight the Seventy as precursors to broader clerical orders, such as succeeding their function, without supplanting the Twelve's primacy.

Historical Development

Early Church Interpretations

In the second century, early such as of Lyons referenced the mission of the seventy disciples to underscore the organized expansion of the Christian message beyond the immediate circle of the Twelve Apostles. In his work Against Heresies (Book II, Chapter 21), cites Luke 10:1 to affirm that sent the seventy after commissioning the Twelve, using this as evidence against Gnostic numerical symbolism while highlighting the deliberate structure of the early Church. Similarly, , in Against Marcion (Book IV, Chapter 24), elaborates on the seventy’s dispatch in pairs to preach the kingdom of God, heal the sick, and report back, portraying it as a demonstration of the Church's systematic outreach to both and Gentiles, thereby evidencing the faith's early organizational coherence and geographical spread. Apocryphal texts from the post-apostolic era expanded on the seventy disciples' roles, portraying their post-mission activities as extensions of their initial evangelistic charge in Luke. Works such as the Acts of Philip depict figures like Bartholomew, identified as one of the seventy, engaging in further journeys and alongside other apostles, thereby enriching narratives of their ongoing contributions to and confrontation with pagan practices. These non-canonical accounts, circulating in the second and third centuries, influenced early Christian storytelling by attributing to the seventy feats of preaching, , and martyrdom that built upon their biblical mandate to prepare cities for ' arrival. Doctrinally, the seventy disciples served to affirm in the immediate post-apostolic period, with some traditions viewing them as proto-bishops or presbyters who extended the apostles' authority to regional leadership. , in Against Heresies (Book III, Chapter 3), traces succession back to the apostles and their close associates, implicitly including the seventy as key figures in this chain who ordained overseers in nascent communities to preserve orthodox teaching against heresies. This interpretation positioned the seventy as foundational links in the transmission of authority, ensuring the Church's unity and doctrinal integrity through appointed leaders in various locales. Early traditions also emphasized the geographical spread of the seventy’s , predating more formal Church histories like those of . Apocryphal narratives, such as the Acts of Andrew and Matthias, describe Matthias—one reckoned among the seventy in some accounts—preaching in , where he confronted cannibalistic tribes and established Christian outposts north of the . Likewise, accounts attribute missions to Asia Minor for disciples like those under Philip's influence, fostering early Christian presence in cities such as and Laodicea through preaching and community formation. These traditions, rooted in second- and third-century oral and written lore, illustrate the seventy’s role in dispersing across diverse regions, laying groundwork for the Church's broader expansion.

Patristic References

A treatise pseudonymously attributed to (c. 170–235), known as On the Apostles and Disciples (Pseudo-Hippolytus), compiles an early list of the seventy disciples, depicting them as evangelists who established Christian communities and served as bishops in key cities across the , such as , , and . This portrayal underscores their foundational role in the early church's expansion, with figures like James the brother of the Lord appointed to and Linus to . Origen of Alexandria (c. 185–253), in his Homilies on Luke (particularly Homily 17), interprets the sending of the seventy in as a conferral of profound spiritual authority, enabling them to heal the sick, cast out demons, and proclaim the kingdom of . He views their mission as preparatory for Christ's arrival, symbolizing a broader universal outreach to "every city and place," which extends the gospel beyond Jewish boundaries to the nations, aligning with the allegorical significance of the number seventy as representing the world's peoples. Eusebius of Caesarea (c. 260–339), in his Ecclesiastical History (Book I, Chapter 12), references the seventy disciples alongside the apostles as key figures in the early church's dissemination of the faith, linking several to episcopal successions in prominent sees. For instance, he traces the leadership in places like and back to disciples such as and other emissaries from the seventy, illustrating how their missionary efforts laid the groundwork for organized ecclesiastical hierarchies. Later patristic writers, including (c. 310–403) and (c. 347–420), further explored the identities and roles of the seventy, often debating the tension between their canonical depiction in Luke and the traditional expansions in non-scriptural sources. , in his and other works, identifies specific individuals like as members of the group, attributing to them roles in and , while , in translating and commenting on Origen's homilies, questions some traditional attributions but affirms their historical significance in extending apostolic ministry. These discussions highlight ongoing reflections on whether certain figures' inclusion relies on scriptural warrant or later hagiographical traditions.

Liturgical Observance

Eastern Orthodox Feast Days

In the Eastern Orthodox Church, the seventy disciples, also known as the Seventy Apostles, are collectively commemorated on January 4. This date, observed as January 4 in churches using the Revised Julian or Gregorian calendars (e.g., Orthodox Church in America) and January 17 in those adhering strictly to the Julian calendar (e.g., Russian Orthodox), was established to honor their equal rank and missionary contributions alongside the Twelve Apostles. This Synaxis of the Seventy Apostles emphasizes their role in spreading the Gospel to the nations, as described in Luke 10:1-24, where Christ sent them forth two by two to prepare the way for His ministry. The feast highlights their theological significance as equals to the apostles in dignity, having been chosen directly by the Lord to extend the proclamation of the Kingdom beyond the immediate circle of the Twelve. Individual and grouped synaxes occur throughout the , often tied to references in the , allowing for focused of specific disciples. For instance, Apostles , Silvanus, Crescens, Epenetus, and are commemorated together on July 30, reflecting their companionship with Saint in journeys documented in Acts and the epistles. These observances draw briefly from traditional name lists to identify the honorees, ensuring continuity with early Church traditions. Liturgical celebrations include scriptural readings that underscore their : the from 1 Corinthians 4:9-16 portrays apostles as spectacles to the world, while the Gospel from recounts their commissioning and return with joy. Hymns such as the in Tone 3—"O holy Apostles of the Seventy, entreat the merciful God to grant our souls forgiveness of transgressions"—praise their zeal in evangelizing diverse peoples and their intercessory role. Icons typically depict the Seventy gathered with Christ, symbolizing their direct apostolic authority and the expansion of the Church's witness to all nations.

Catholic and Other Traditions

In the Roman Catholic tradition, there is no universal liturgical feast dedicated to the seventy disciples as a collective group, unlike the more structured commemorations in . Instead, the sending of the seventy-two (as rendered in the and many Catholic translations) is reflected in the readings for several occasions, such as the Fourteenth Sunday in and memorials of saints like and , emphasizing their role in preparing the way for Christ's ministry. Individual figures traditionally associated with the seventy, such as and Matthias, receive dedicated honors in the ; is commemorated on as an and companion of , while Matthias, who replaced Judas among the Twelve but is linked to the earlier group in patristic tradition, is observed on May 14. Local devotions may vary, but the focus remains on their scriptural mission rather than a unified . Medieval Western incorporated the seventy disciples into broader narratives of sainthood, notably in Jacobus de Voragine's Legenda Aurea (), compiled around 1260, which influenced European art, literature, and devotional practices. The text references several figures as part of the "seventy-two disciples," such as Maximin, described as one to whom was entrusted by the apostles, and Matthias, elevated from the group to apostolic rank after the . These accounts, blending biblical elements with legendary expansions, shaped depicting the disciples as evangelists and shaped Western perceptions of early , though they prioritized individual vitae over a collective list. Protestant traditions exhibit minimal liturgical observance of the seventy disciples, prioritizing their portrayal in biblical scholarship as exemplary early evangelists sent to proclaim the Kingdom of God, as detailed in Luke 10. During the , emphasis was placed on the scriptural foundation of their mission—traveling without provisions and relying on divine authority—over extrabiblical traditions or hagiographic elaborations, viewing them as models of faith without need for saintly veneration. This approach aligns with , focusing on their theological role in demonstrating the expansion of ' ministry beyond the Twelve. In modern ecumenical contexts, the seventy disciples occasionally serve as a point of shared reflection, symbolizing collaborative lay ministry across denominations; for instance, in 2016, and the jointly commissioned ecumenical delegates, invoking the sending of the seventy-two as a model for unity in mission. This contrasts with the more formalized Eastern synaxis on January 4, highlighting Western emphases on scriptural and dialogical rather than festal commemoration.

Traditional Name Lists

Attribution to Hippolytus

The list of the seventy disciples traditionally attributed to Hippolytus of Rome is preserved in a short Greek text titled On the Apostles and Disciples, commonly known as the work of Pseudo-Hippolytus due to its disputed authorship. This document, likely a 4th-century pseudepigraphon rather than an authentic composition by the historical Hippolytus (c. 170–235), compiles names primarily drawn from New Testament epistles and Acts, assigning missionary roles and episcopal sees to the figures. It begins with an introductory note referencing two disciples who initially scattered after Jesus' teaching on the Eucharist (John 6:53–66) but later returned through the apostles' influence, before enumerating the seventy. The structure of the list emphasizes apostolic expansion, portraying most entries as bishops appointed to key urban centers across the Mediterranean world, thereby linking early Christian communities to direct disciples of Christ. For instance, Ananias, who baptized Paul (Acts 9:10–18), is designated bishop of ; Barnabas, companion of Paul (Acts 4:36), is assigned to ; and (associated with 2 Timothy 4:11) to . Other notable assignments include Quartus to (modern ), Carpus to in , and Silvanus to Thessalonica, reflecting a pattern of geographic dispersion to establish church hierarchies. Some figures receive non-episcopal roles, such as as the first (Acts 7) or Agabus as (Acts 11:28), highlighting diverse contributions like , , and rather than uniform bishoprics. Scholarly consensus regards the text's attribution to Hippolytus as inauthentic, classifying it as pseudepigraphal and dating its composition to the late 3rd or , based on linguistic style, anachronistic assignments, and absence from early Hippolytan catalogs. Despite this, the list holds significant value for tracing evolving traditions of and missionary origins in the early , as it synthesizes scriptural references with emerging hagiographical . This compilation exerted considerable influence on subsequent Eastern Christian traditions, forming the basis for later name lists and narratives of bishop successions in regions like , Asia Minor, and beyond, as evidenced in medieval synaxaria and chronicles that adapt its assignments.

The Book of the Bee

The Book of the Bee is a medieval theological encyclopedia compiled by of Akhlat, the Nestorian metropolitan of Basrah, around 1222 AD. This work draws from earlier Christian traditions, including patristic sources, to provide a comprehensive overview of biblical history, , and figures, with XLIX dedicated to listing the names of the twelve apostles and the seventy disciples. 's compilation reflects the intellectual synthesis of during the 13th century, emphasizing doctrinal clarity and historical continuity for the edification of clergy and laity. The list of the seventy disciples in enumerates seventy distinct names, some overlapping with figures associated with the apostles, such as James the son of Joseph and . It includes assignments to missionary regions, such as to , to , to , and to , alongside notes on martyrdom for select individuals, including , who was stoned in and buried in Kephar ; Ananias, slain in Arbel by , general of Aretas; and Addai, killed in by , son of Abgar. These details highlight the disciples' roles in early evangelization, with examples like Ananias baptizing in and Cephas preaching in . Distinct features of this list underscore its Eastern Christian orientation, particularly within Nestorian and Syriac traditions, by incorporating figures prominent in the , such as Addai (identified with Thaddaeus) and Aggai, who are assigned to and alongside Mar Mari. The sequencing and identifications differ from earlier lists, prioritizing apocryphal and elements like the replacement of twelve disciples who denied Christ's divinity with others, including Luke and Mark, to maintain the symbolic number of seventy. This approach integrates biblical narratives from Acts with hagiographical traditions, such as Philip's three prophesying daughters. As a cornerstone of Syriac Christian literature, The Book of the Bee has preserved key elements of Eastern ecclesiastical heritage, transmitting traditions of the seventy disciples that informed subsequent compilations in related Oriental Christian communities.

Additional Sources and Variations

Beyond the core traditions attributed to Hippolytus and the Book of the Bee, apocryphal texts such as the Acts of the Apostles compiled under the name Pseudo-Abdias expand on the missions of several figures among the seventy disciples, incorporating legendary narratives drawn from earlier and sources to fill biographical gaps. Byzantine menologia and corresponding Slavic synaxaria present variations of the seventy disciples' names, often numbering 70 to 72 individuals to align with manuscript discrepancies in Luke 10:1, and frequently include New Testament figures from Acts 6 such as Prochorus, who is depicted as John's disciple and bishop of Nicomedia, or Nymphas, associated with a house church in Laodicea. These calendars adapt the lists for liturgical purposes, emphasizing regional patrons and integrating local hagiography while maintaining a core set of Pauline companions and deacons. Modern scholarship regards these name lists as largely legendary, emerging in the amid efforts to legitimize successions through apostolic origins, with textual analysis revealing 10-15 shared names (e.g., , , and ) across Greek, Latin, and Syriac traditions, indicative of a common proto-list influenced by Dorotheus of Tyre's synopsis. Debates persist on gender inclusion, as all surviving lists exclusively feature males, reflecting patriarchal structures rather than historical diversity among ' followers. Comparatively, the lists evolve to serve local church identities; sources, for example, highlight Egyptian-linked figures like of and , incorporating more North African or Valley associations to reinforce the Coptic Church's apostolic heritage amid regional autonomy.

References

  1. [1]
    https://www.biblegateway.com/passage/?search=Luke%2010%3A1-24&version=ESV
  2. [2]
    Luke Chapter 10 - The Testimony of Luke - BYU Studies
    As already noted, the call of the Seventy links Jesus to Moses, who also works with seventy. In fact, it appears that Luke is underlining that Jesus is ...<|control11|><|separator|>
  3. [3]
    Commentary on Luke 10:1-11, 16-20 - Working Preacher
    This story speaks of the seventy whom Jesus sent out. This was a kind of “internship,” a training time while Jesus was still with them.
  4. [4]
    Philip Schaff: NPNF2-01. Eusebius Pamphilius: Church History, Life ...
    And upon examination you will find that our Saviour had more than seventy disciples, according to the testimony of Paul, who says that after his ...
  5. [5]
    Synaxis of the Seventy Apostles - Orthodox Church in America
    Jan 4, 2021 · The Synaxis of the Seventy Apostles was established by the Orthodox Church to indicate the equal honor of each of the Seventy.Missing: scholarly | Show results with:scholarly
  6. [6]
    What does Luke chapter 10 mean? - BibleRef.com
    Luke 10:1–12 opens the chapter with Jesus commissioning seventy-two of His disciples to prepare villages for His coming by healing and preaching the kingdom of ...
  7. [7]
    P45 and the Problem of the 'Seventy(-two)': A Case for the Longer ...
    Mar 6, 2017 · In this uniquely Lukan passage manuscripts are evenly divided over whether Jesus sent out seventy or seventy-two disciples, an unresolved ...
  8. [8]
    Commentary on Luke 10:1-11, 16-20 - Working Preacher
    Whether the number is “seventy” or “seventy-two” is grounded in textual variants that go back to the Greek text of the Old Testament. Luke seems to be alluding ...Missing: scholarly | Show results with:scholarly
  9. [9]
    Enduring Word Bible Commentary Luke Chapter 10
    David Guzik commentary on Luke 10 describes the sending of the seventy disciples and how Jesus shares the story of the Good Samaritan.
  10. [10]
    https://www.biblegateway.com/passage/?search=Luke+10%3A4&version=ESV
  11. [11]
    https://www.biblegateway.com/passage/?search=Luke+10%3A5-7&version=ESV
  12. [12]
    https://www.biblegateway.com/passage/?search=Luke+10%3A9&version=ESV
  13. [13]
    [PDF] The Missiological Method of Jesus According to Luke 10
    Jan 1, 2014 · Many missionaries are doing just that. In Luke 10 Jesus instructs his disciples, giving them a method to accomplish their appointed mission.Missing: analysis | Show results with:analysis
  14. [14]
    https://www.biblegateway.com/passage/?search=Luke+10%3A10-11&version=ESV
  15. [15]
    https://www.biblegateway.com/passage/?search=Luke+10%3A12-15&version=ESV
  16. [16]
    https://www.biblegateway.com/passage/?search=Luke+10%3A17&version=ESV
  17. [17]
    https://www.biblegateway.com/passage/?search=Luke+10%3A18-19&version=ESV
  18. [18]
    https://www.biblegateway.com/passage/?search=Luke+10%3A20&version=ESV
  19. [19]
    70 – SEVENTY (COMPLETION, FULLNESS, DIVINE ORDER ...
    The number seventy (or seventy-two) holds significant symbolism in the Bible, often representing completeness, fullness, and the universality of God's plans.
  20. [20]
    Sanhedrin | Texts & Source Sheets from Torah, Talmud and ... - Sefaria
    The Sanhedrin's seventy judges symbolize the seventy 'princes' representing the Gentile nations in the Celestial Court, highlighting the Jewish nation's role as ...
  21. [21]
    Why Is 70 Special? - And ten instances in Jewish tradition where 70 ...
    The number 70 represents the completion or fullness of a person's life, as the verse states, “The span of our life is 70 years.”
  22. [22]
    Seventy-two Disciples and the Israel of God: A Reflection on Biblical ...
    Jul 10, 2013 · The symbolism of such a number is not accidental. In the Old Testament book of Numbers, we read of Moses having selected 70 elders to assist ...<|control11|><|separator|>
  23. [23]
    A Brief History of the Septuagint - Associates for Biblical Research
    The Septuagint translation made the Hebrew scriptures available both to the Jews who no longer spoke their ancestral language and to the entire Greek-speaking ...
  24. [24]
    Why do some Bibles have 49 or 70 books - What do they mean?
    Oct 29, 2025 · Seventy is, in Hebrew symbolism, the number of the nations. In the table of nations in Genesis 10, we find a list of 70 sons of Shem, Ham, and ...
  25. [25]
    The Twelve and the Seventy. - Bible Hub
    All the Twelve, when enlisted as disciples of Christ, appear to have moved in the humbler walks of life; and yet we are scarcely warranted in asserting that ...<|separator|>
  26. [26]
    Who were the 70 (or 72) disciples in Luke 10? | GotQuestions.org
    Sep 14, 2023 · Luke 10 is the only place where we find the account of Jesus sending a specific 70 (or 72) disciples to prepare the way before Him.
  27. [27]
    Bible Gem 937 - Sending out the 12 and the 72 Compared (Luke 9:1 ...
    The most obvious difference is that between twelve disciples and the seventy or seventy-two. Notice the word “other”. In other words the 12 were not included ...
  28. [28]
    The Apostolic Foundation of the Church - The Gospel Coalition
    This is precisely what Paul affirms in Ephesians 2:20 where he says that the church is “built on the foundation of the apostles and prophets, Christ Jesus ...
  29. [29]
    Work 23: The Rule of St. Augustine</P>
    ... apostles, priests constitute in the Church the order of the seventy disciples. . . . Now, when the Lord sent the seventy disciples two by two before Him,(9) ...
  30. [30]
    Becoming the Seventy-Two Disciples - Missio Dei Catholic
    Aug 7, 2022 · St. Augustine's interpretation of the text indicates the seventy-two disciples commissioned by Jesus are more or less the commissioning of the ...Missing: symbolism | Show results with:symbolism
  31. [31]
    Against Heresies (Book II, Chapter 21) - New Advent
    For [He made choice of no such other number of disciples; but] after the twelve apostles, our Lord is found to have sent seventy others before Him. Luke 10:1 ...
  32. [32]
    CHURCH FATHERS: Against Marcion, Book IV (Tertullian)
    Tertullian Sustains His Argument by Several Quotations from the Prophets. ... On the Mission of the Seventy Disciples, and Christ's Charge to Them.
  33. [33]
    The Acts of Philip - Christian Classics Ethereal Library
    And there was with him also Bartholomew, one of the seventy disciples of the Lord, and his sister Mariamme, and his disciples that followed him. All the men ...
  34. [34]
    https://www.newadvent.org/fathers/250101.htm
  35. [35]
    role of the 70 disciples | Faith in Action AZ
    The 70 disciples were selected by the community, some became bishops, and two were scattered by Christ's teachings, later returning to preach.
  36. [36]
    On the Apostles and Disciples (Pseudo-Hippolytus) - New Advent
    On the Seventy Disciples · 1. James the Lord's brother, bishop of Jerusalem. · 2. Cleopas, bishop of Jerusalem. · 3. Matthias, who supplied the vacant place in the ...Missing: proto- early
  37. [37]
    Church History, Book III (Eusebius) - New Advent
    And the rest of the followers of our Saviour, the twelve apostles, the seventy disciples, and countless others besides, were not ignorant of these things.
  38. [38]
    CATHOLIC ENCYCLOPEDIA: Gospel of Saint Luke - New Advent
    From this and the prologue of the Gospel it follows that Epiphanius errs when he calls him one of the Seventy Disciples; nor was he the companion of Cleophas in ...
  39. [39]
    Seventy Apostles - OrthodoxWiki
    The Seventy Apostles or Seventy-two Apostles are those whom the Lord chose, in addition to the original Twelve Apostles, to go before Him into the cities He ...Missing: scholarly | Show results with:scholarly<|control11|><|separator|>
  40. [40]
    Apostle Silas of the Seventy - Orthodox Church in America
    Jul 30, 2025 · The Holy Apostle of the Seventy Silas was a disciple of the Savior. Saint Silas was a respected figure in the original Church at Jerusalem, ...
  41. [41]
    Synaxis of the Holy Seventy Apostles: Epistle Reading
    Jan 4, 2021 · The reading is from St. Paul's First Letter to the Corinthians 4:9-16. English Brethren, God has exhibited us apostles as last of all, like men sentenced to ...
  42. [42]
    Synaxis of the Seventy Apostles - Troparion & Kontakion
    Jan 4, 2025 · The Synaxis of the Seventy Apostles was established by the Orthodox Church to indicate the equal honor of each of the Seventy.Missing: Eastern | Show results with:Eastern
  43. [43]
    Synaxis of Seventy Apostles - Orthodox Times (en)
    Jan 4, 2020 · Although each of the Seventy Apostles is commemorated on a separate day, the Orthodox Church commemorates them on January 4 as well. It is a ...
  44. [44]
    Luke, CHAPTER 10 | USCCB - Daily Readings
    CHAPTER 10 The Mission of the Seventy-two.* 1After this the Lord appointed seventy[-two]* others whom he sent ahead of him in pairs to every town and place ...
  45. [45]
    Memorial of Saints Timothy and Titus, bishops - Daily Readings
    Lk 10:1-9. The Lord Jesus appointed seventy-two other disciples whom he sent ahead of him in pairs to every town and place he intended to visit. He said to ...
  46. [46]
    The Golden Legend: Readings on the Saints - jstor
    Saint Matthias was given by God when God chose him out of the world and gave him a place among the seventy-two disciples. ... It was compiled around 1260 by ...
  47. [47]
    Common Declaration of His Holiness Pope Francis and His Grace ...
    Oct 5, 2016 · Today we rejoice to commission them and send them forth in pairs as the Lord sent out the seventy-two disciples. Let their ecumenical ...
  48. [48]
    [PDF] The book of the bee - Internet Archive
    319-320, where lists of the twelve apostles and seventy disciples are given from the Vatican MS. of the Book of the. Bee, from the Commentary of Bar-Hebraeus on ...
  49. [49]
    https://www.suscopts.org/mightyarrows/vol3_no2/names70apostles.pdf
  50. [50]
    The Book of the Bee - Gorgias Press
    In stock Free delivery over $500Aug 23, 2006 · The Book of the Bee is a collection of theological and historical texts compiled by Solomon of Akhlat in the thirteenth century.Missing: composition | Show results with:composition
  51. [51]
    Chapter XLIX - The Names of the Apostles in Order
    Feb 23, 2025 · Simon Peter; Andrew his brother; James the son of Zebedee; John his brother; Philip; Bartholomew; Thomas; Matthew the publican; James the son of ...Missing: Akhlat | Show results with:Akhlat
  52. [52]
    Nicanor - McClintock and Strong Biblical Cyclopedia
    A Nicanor is mentioned in 2 Maccabees 12:2, as "governor of Cyprus ... Dorotheus makes him to have been one of the seventy disciples of our Lord ...
  53. [53]
    List of the Apostles and Disciples, by Pseudo-Hippolytus of Thebes
    And in the time of Nero he was beheaded at Rome, and was buried there. On the Seventy Disciples. 1. James the Lord's brother, bishop of Jerusalem. 2. Cleopas ...
  54. [54]
    [PDF] The Names of the 70 Apostles - mighty arrows sept 03.p65
    The cell in which they were kept is known today in Coptic as the cell of Ehmil Epseet or the Cell of the 49. The Church commerates the 49 Elder Priests of.