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The Seventy Disciples, also called the Seventy-two Disciples and known in Eastern Christian tradition as the Seventy Apostles, are the group of early followers whom Jesus, according to the Gospel of Luke, appointed and sent out in pairs ahead of him to every town and place he intended to visit. The episode is unique to Luke (10:1–24) among the canonical Gospels. Ancient Greek manuscripts of Luke disagree on the number: some read seventy, others seventy-two, and both readings have early attestation. Interpreters have long connected seventy with the seventy elders chosen by Moses (Numbers 11) and with the seventy nations of the Table of Nations in Genesis 10, reading the mission as a sign that the Gospel was meant for all peoples. The figure seventy-two has been linked to the Septuagint’s reckoning of the nations or to the tradition of seventy-two translators of the Hebrew Scriptures into Greek.

Luke presents Jesus’ instructions to this larger group as similar in part to those given to the Twelve. They were to take no purse, bag, or sandals, to greet no one on the road, to stay in the house that received them, to heal the sick, and to announce that the kingdom of God had come near. Towns that rejected them were to be warned that even the dust of their streets would be shaken off. When the Seventy returned they reported that even the demons submitted to them in Jesus’ name. Jesus spoke of seeing Satan fall like lightning from heaven and of authority given over serpents, scorpions, and the power of the enemy, then rejoiced in the Holy Spirit that these things had been hidden from the wise and revealed to little children. The narrative is theological as well as historical: it portrays a wider circle of disciples already engaged in mission during Jesus’ earthly ministry.

The New Testament does not name the members of the group. In the early fourth century Eusebius of Caesarea remarked that no complete catalogue of the Seventy was extant in his day, but he identified several New Testament figures as belonging to them, including Barnabas, Sosthenes, Cephas (in some traditions distinguished from Simon Peter), Matthias (later numbered among the Twelve in place of Judas), and Joseph called Barsabbas (Justus). Later Eastern lists, often attributed to Hippolytus of Rome or to Dorotheus of Tyre, gather many companions of Paul (Timothy, Titus, Silas, Tychicus, Trophimus, and others), the Seven Deacons of Acts 6 (Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas), and numerous persons greeted in the Pauline letters, especially Romans 16. Modern historians treat these catalogues as later constructions that place first-generation missionaries and local leaders under Luke’s heading of the Seventy, rather than as independent first-century records of the original sending.

In the Eastern Orthodox Church the Seventy Apostles are commemorated together on 4 January as the Synaxis of the Seventy Apostles, and many individuals among them also have their own feast days. They are honored as apostles in the broader sense—those sent by Christ—alongside but distinct from the Twelve. Western calendars have not generally observed a collective feast of the Seventy, though saints who appear both in the New Testament and on traditional lists are venerated individually. Because the Seventy are a group rather than a single historical person, no common year of birth or death, place of origin, or burial site can be assigned to them. Their importance in Christian memory lies in Luke’s picture of a missionary circle beyond the Twelve and in the later Church’s use of that picture to honor a first-generation apostolic college whose names, for the most part, remain uncertain.

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