The number 72 symbolizes completeness and divine order, and is linked to God's hidden name, the nations of the world, the elders chosen to lead, and Jesus' sending out of the disciples.
In Jewish tradition, 72 is closely linked to the secret 72-letter name of God (Shem HaMephorash), which expresses God's complete power and authority. According to the Table of Nations in Genesis 10, the nations of the world descend from Noah’s sons, and in the Septuagint tradition these are counted as 72 peoples. In Numbers 11:16-25, Moses chose elders to share leadership responsibility with him, and some traditions count 72 elders—six from each of the twelve tribes. In Numbers 31:38, the offering to the Lord from the cattle is exactly 72, linking the number to sacrificial service. In the New Testament, Jesus sends out 72 disciples two by two ahead of him to every town and place where he himself was about to go (Luke 10:1). The number reflects the total of the peoples and signals that the gospel is intended for all nations of the world. When the 72 returned with joy and reported that even evil spirits submitted in Jesus’ name (Luke 10:17), the divine authority behind their sending was confirmed. Shem HaMephorash is derived from three consecutive verses in Exodus 14:19-21, which in the Hebrew text each contain exactly 72 letters. By combining the letters from these verses, 72 three-letter names are formed, representing in Kabbalistic tradition 72 aspects of God's name. The Hebrew text in Genesis 10 traditionally lists 70 nations, while the Septuagint includes two additional names, bringing the total to 72. The difference between 70 and 72 reflects different textual traditions. According to the Letter of Aristeas, the Torah was translated into Greek by 72 scholars (six from each of the twelve tribes), sent from Jerusalem to Alexandria. This tradition gave rise to the name "Septuaginta" (Latin for 'seventy'), even though the tradition actually counts 72 translators. Some manuscripts of Luke 10:1 read 'seventy' instead of 'seventy-two'. Textual criticism is divided, but the majority of older manuscripts support the reading 'seventy-two'.*