Visiting Quemerford Road in Islington this week in search of links with the Quemerford and Comerford family names (Photograph: Patrick Comerford, 2026)
Patrick Comerford
Islington, an inner-city area in north London, is a mainly residential district of Inner London, extending from Islington High Street to Highbury Fields and Regent’s Canal, and encompassing the area around the busy High Street, Upper Street, Essex Road and Southgate Road to the east.
Islington is known for left-wing and radical politics, and the local MPs are Jeremy Corbyn ( Islington North) and Emily Thornberry (Islington South and Finsbury).
I was in Islington briefly earlier this week because I have long been intrigued by the name of Quemerford Road. Despite the strong links over the centuries between the Comerford family in Kilkenny, Wexford and Waterford and the Comberford family of Comberford family of Comberford Hall near Lichfield and Tamworth in Staffordshire, the name Comerford actually derives from Quemerford, a small village that is now part of Calne in Wiltshire.
The first member of the family using the name of Quemerford village was Bartholomew de Quemerford, who was living 800 years ago, ca 1230-1240. By the early 14th century, Philip of Cummerford or Philip de Quemerford and his family were living in Co Kilkenny, and the spelling Quemerford continued to be used in the family in Kilkenny, Wexford and Waterford until the late 16th century.
As I caught the underground from King’s Cross to Caledonian Road to visit Islington earlier this week, I wanted to find out whether the name of Quemerford Road was linked with the early family members or was associated with Quemerford in Wiltshire.
Quemerford Road in Islington … given its name by Lord Islington in December 1911 (Photograph: Patrick Comerford, 2026)
Mediaeval Islington was a part of the estates of the Bishop of London and the Dean and Chapter of Saint Paul’s Cathedral. The first recorded church, Saint Mary’s, was built in the 12th century and was replaced in the 15th century. A greatest expansion in housing transformed the whole parish the 19th century. The population was 10,000 in 1801, but by 1891 it had expanded to almost 320,000.
At first, large well-built houses and fashionable squares attracted clerks, artisans and professionals to Islington. However, from the mid-19th century the poor were being displaced by clearances in inner London to build new railway stations and goods yards. Many of the displaced people moved to Islington, where houses became homes to many families, and Islington moved from being attractive for the ‘better off’ and became ‘unfashionable’.
Locations in Islington appear in many works by Charles Dickens, including: Oliver Twist (1837-1839), where Mr Brownlow’s house is in Pentonville, and several scenes are set in Islington; David Copperfield (1849-1850), in which Wilkins Micawber lives in City Road; and Bleak House (1852-1853), where William Guppy lives in Pentonville.
The completion of the Victoria line and the redevelopment of Angel tube station created the conditions for developers to renovate many early Victorian and Georgian townhouses in Islington and to build new developments. But Islington fell into a long decline, and by the mid-20th century it was largely run-down and a by-word for urban poverty.
The remaining Georgian terraces were rediscovered by middle-class families from the 1960s on. Many houses were rehabilitated, and the area became newly fashionable with gentrification. The new residents included people who were central in the New Labour movement, including Tony Blair before his 1997 general election victory. According to The Guardian in 2006, ‘Islington is widely regarded as the spiritual home of Britain's left-wing intelligentsia.’
Islington is the most densely populated borough in the UK, with a density of 138.7 people per hectare, compared to an average of 52.0 for London. It is a diverse district with private houses and apartments not far from social housing in neighbouring wards such as Finsbury and Clerkenwell to the south, Bloomsbury and King’s Cross to the west, and Highbury to the north-west, and the Hackney districts of De Beauvoir and Old Street to the north-east.
Quemerford Road in Islington takes its name from Quemerford Gate Farm, sold by Lord Islington in 1914 (Photograph: Patrick Comerford, 2026)
Quemerford Road, Islington, is a small, quiet residential road in London N7, near the Holloway area. It was formed and named at the end of 1911 from a section of what was previously Widdenham Road, which in turn dates from 1906. The street was named after Quemerford, a small village on the outskirts of Calne in West Wiltshire.
According to local records and local history, this specific portion of Widdenham Road was re-designated as Quemerford Road in December 1911. It connects Biddestone Road, Stock Orchard Crescent and Widdenham Road, all of which were part of the wider residential development of the Holloway and Barnsbury fringes of Islington in the early 20th century.
The name of Quemerford Road was formalised when the local council approved an order of the London County Council to rename ‘the street leading out of Stock Orchard Crescent.’
But I learned that the cluster of names of Quemerford Road, Stock Orchard Crescent, Widdenham Road, Hillmarton Road, Beacon Hill and Biddestone Road all come from places in Wiltshire and all were suggested by John Poynder Dickson Poynder (1866-1936), 1st Baron Islington, who was MP for Chippenham (1892-1910) in Wiltshire and owned much property in both Chippenham and Islington.
Widdenham Road in Islington once extended through to Quemerford Road (Photograph: Patrick Comerford, 2026)
Quemerford Gate Farm belonged to the Street family in the 18th century. It was bought by 1774 by the Revd James Mayo, Vicar of Avebury, and by the early 19th century it belonged to Thomas Poynder, lord of Hilmarton Manor. Quemerford Gate Farm descended with Hilmarton Manor and Upper Whitley farm in the Poynder family until 1914, when it was sold by John Dickson Poynder, Lord Islington.
Hilmarton is a village in North Wiltshire, between the towns of Calne and Wootton Bassett.
Stock and Stockley are immediately west of Quemerford and the Poynder family owned Stock Orchard Farm from 1822 or 1823. By 1885, the farmhouse at Stock Orchard had been demolished and all the buildings of Stock Orchard Farm had been demolished by the late 20th century.
Biddestone is a village 3 or 4 miles west of Chippenham. Widdenham is a small, isolated rural locality within the civil parish of Colerne and near Box in the Wiltshire.
Biddestone Road off Quemerford Road in Islington takes its name from Biddestone, a village near Chippenham (Photograph: Patrick Comerford, 2026)
Lord Islington, John Poynder Dickson-Poynder (1866-1936), who gave the names of Quemerford and other places in Wiltshire to these streets in Islington, was a Conservative and then a Liberal politician, and was the Governor of New Zealand in 1910-1912.
He was born John Poynder Dickson on the Isle of Wight 160 years ago on 31 October 1866, the son of Rear Admiral John Bourmaster Dickson and Sarah Matilda (née Poynder) Dickson, and was educated at Harrow and Christ Church, Oxford. He was still only 17 In 1884 when he succeeded to the title of baronet given to the Dickson family in 1802 for their naval exploits.
When he succeeded to his maternal uncle’s property four years later, he added the additional surname of Poynder in 1888 and became known as Sir John Poynder Dickson-Poynder. The Poynder estates in Wiltshire included a farm in Quemerford, Hilmarton near Calne, and Hartham near Corsham.
His wife Anne Beauclerk Dundas (1869-1958), was a granddaughter of Robert Cornelis Napier (1810-1890), Baron Napier of Magdala, Viceroy of India and Governor of Gibraltar, whose military career included the Anglo-Sikh wars and the Indian Mutiny in India, the Opium Wars in China, and British invasions of Abyssinia (Ethiopia).
Dickson-Poynder became High Sheriff of Wiltshire in 1890. He was MP for Chippenham in 1892-1910 elected first as Conservative, but then joining the Liberals in 1905. He also was a member of London County Council (1898-1904). As a captain in the Royal Wiltshire Yeomanry, he went to South Africa in March 1900 during the Second Boer War. Later he was aide-de-camp to Lord Methuen, who lived at Corsham Court in Wiltshire. He was decorated with the Distinguished Service Order (DSO) in 1900, and later was an honorary major in the Royal Wiltshire Yeomanry.
Dickson was Governor of New Zealand in 1910-1912. On his appointment he was made a peer with the title of Baron Islington of Islington, and as Lord Islington he was asked to name some of the streets in Islington, including Quemerford Road, drawing on the names of his properties near Calne in Wiltshire.
Lord Islington was the last Governor of New Zealand to hold the title before it was changed to Governor-General. He was made a KCMG and Privy Counsellor in 1911, and in 1912 became President of the Royal Commission on the Public Services of India.
During World War I, he held minor government positions as Under-Secretary of State for the Colonies (1914-1915), and Under-Secretary of State for India (1915-1918). He was given higher grades of knighthood in 1913 (GCMG) and 1926 (GBE).
Lord Islington died 90 years ago on 6 December 1936 aged 70 at Hyde Park Gardens, London, and was buried at Hilmarton, Wiltshire. His titles of baron and baronet died out with his death, but the names he gave to tree-lined suburban streets in Islington, including Quemerford Road, survive to this day.
The name of Quemerford Road still survives 90 years after Lord Islington died in 1936 (Photograph: Patrick Comerford, 2026)
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03 October 2026
Daily prayer in Ordinary Time 2026:
148, Saturday 3 October 2026
‘See, I have given you authority to tread on snakes’ (Luke 10: 19) … a Moroccan snake charmer in Tangier (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar, and tomorrow is the Eighteenth Sunday after Trinity (Trinity XVIII). The calendar of the Church of England in Common Worship remembers the life and work of George Bell (1881-1958), Bishop of Chichester, Ecumenist and Peacemaker.
In the Jewish calendar, Shemini Atseret or Shemini Atzeret (שְׁמִינִי עֲצֶרֶת) began at sunset last night (2 October) and ends at nightfall this evening (3 October). Shemini Atzeret is an intimate, sacred Jewish holiday on the 22nd day of Tishrei that immediately follows the seven days of Sukkot.
The word Shemini (שְׁמִינִי) means ‘eighth’, meaning it is the Eighth Day, or the ‘Eighth day of Assembly’, and it acts as a transition from the public celebrations of Sukkot to a quiet, personal closing moment with God. Atzeret (עֲצֶרֶת) comes from a Hebrew root that implies a ‘halt’ or ‘detention’, symbolising God asking the Jewish people to stay one extra day before returning to their regular routines. The customs and practices associated with Shemini Atzeret include a special prayer for winter rains, marking the start of the agricultural water season.
The holiday of Simchat Torah (שִׂמְחַת תּוֹרָה), which follows immediately after Shemini Atzeret, begins at sunset this evening (3 October) and ends at nightfall tomorrow (4 October), involves joyous Torah-dancing of Simchat Torah.
Later this morning, I hope to go to Το Στεκι Μασ / Our Place, the ‘pop-up’ coffee shop in the Greek Orthodox Church in Stony Stratford, from 10:30 to 3 pm today. But, before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
In search of the 70 on the way to Jerusalem … on Bridge Street, Cambridge (Photograph: Patrick Comerford)
Luke 10: 17-24 (NRSVA):
17 The seventy returned with joy, saying, ‘Lord, in your name even the demons submit to us!’ 18 He said to them, ‘I watched Satan fall from heaven like a flash of lightning. 19 See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you. 20 Nevertheless, do not rejoice at this, that the spirits submit to you, but rejoice that your names are written in heaven.’
21 At that same hour Jesus rejoiced in the Holy Spirit and said, ‘I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; yes, Father, for such was your gracious will. 22 All things have been handed over to me by my Father; and no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal him.’
23 Then turning to the disciples, Jesus said to them privately, ‘Blessed are the eyes that see what you see! 24 For I tell you that many prophets and kings desired to see what you see, but did not see it, and to hear what you hear, but did not hear it.’
The early 19th century Gothic door at No 70 Bridge Street, Cambridge (Photograph: Patrick Comerford)
Today’s Reflection:
In our Gospel reading on Thursday (Luke 10: 1-12), when they were on the road to Jerusalem, Christ sent out the 72 – or the 70 – in mission, two by two. In the Gospel reading this morning (Luke 10: 17-24), they return, filled with joy and boasting, perhaps even exaggerating their experiences.
As I was saying two days ago, whether we speak of them as the 72 or the 70 depends on the translation we are reading and, in turn, the manuscripts the translations give greater weight to. In the Eastern Christian traditions, they are known as the 70 or 72 apostles, while in Western Christianity they are usually described as disciples.
The number 70 may derive from the 70 nations in Genesis 10, while the number 72 may represent the 12 tribes, as in the significance of the number of translators of the Septuagint, the symbolism of three days (24 x 3), and understanding the meaning of 144 (12 x 12), to appear again in the 144,000 in the Book of Revelation.
In translating the Vulgate, Saint Jerome selected the reading of 72. In modern translations, the number 72 is preferred in the NRSV, NIV, ESV and the New Catholic Bible, for example, but 70 figures in the NRSV Anglicised (NRSVA) and the Authorised or King James Version.
Some years back, when these two readings came together as one Sunday Gospel reading (Luke 10: 1-11, 16-20), I searched for a photograph that would illustrate the story of the 70, sent out in mission by Christ ahead of his journey on the road to Jerusalem.
I could find no speed signs for 70 kph on roads in Ireland or 70 mph in England – perhaps there are none, although they might have been suitable for a story about setting out on the road. Perhaps then, I thought, I might find a number 70 on a house or a shop on the streets of Cambridge.
It was hard to figure out where No 70 Sidney Street was in Victorian Cambridge. The older houses and shops have gone, and they have been replaced with an arcade of shops that includes Boots.
It would have suited my purpose if the former No 70 stood at the place where two plaques mark Charles Darwin’s lodgings on Sidney Street for his first year as an undergraduate at Christ’s College. But nothing was clear about the numbering on this part of Sidney Street, and I had to press on.
But later, as I made my way from Saint John’s College and the Round Church along Bridge Street towards the corner of Jesus Lane and Sidney Street and Sidney Sussex College, I came across Lindum House on 70 Bridge Street … a single doorway that I might have missed if I did not have this purpose in mind.
Discreetly located on the south-west side of Bridge Street, between 69 and 71 Bridge Street, the entrance archway to No 70 has a good early 19th century Gothic door. In the yard behind, No 70 was once the Flying Stag, a former public house, built in 1842 of brick, but incorporating a timber framed 17th century cell and 18th century fragments.
The door was firmly closed, and had the look of not being opened for years. But I understand this is a three-storey and three-storey building with attic ranges, sashes with glazing bars, and a tiled roof on an early lower build.
The architectural historian Sir Nikolaus Pevsner notes that it is an 18th century building. The Survey of Cambridge by the Royal Commission on Historical Monuments In 1959 described it as a mainly early 19th century building incorporating part of an 18th century structure.
I looked at the significance of the number 72 in my reflections on Thursday morning. But is there a further significance to the number 70 as 70 disciples go out on mission into Gentile territory?
The number 70 is assigned to the families of Noah’s descendants (see Genesis 10: 1-32). In Jewish tradition, 70 is the number of nations of the world, and this is repeated in the Book of Jubilees (44: 34), although it is not regarded as Biblical in almost every tradition. The Septuagint lists 72 names, and some translations of Saint Luke’s Gospel enumerates the 70 as 72. Could the number 70 represent a future mission to all nations?
In the wilderness, Moses was aided by 70 elders (see Exodus 24: 1, 9; Numbers 11: 16, 24-25).
The Septuagint or Greek translation of the Hebrew Bible, takes its Latin name, abbreviated to LXX, the Roman numeral 70, from the Greek name for the translation, Ἡ τῶν Ἑβδομήκοντα μετάφρασις (ton evdomekonta metaphrais), ‘The Translation of the Seventy.’
The Letter of Aristeas in the Second Century BCE says the Septuagint was translated in Alexandria at the command of Ptolemy II Philadelphus (285-247 BCE) by 70 Jewish scholars (or, according to later tradition, 72 – six scholars from each of the Twelve Tribes) who independently produced identical translations.
Once again, we can see the confusion between the numbers 70 and 72. Is Saint Luke saying the 70 (or 72) represent the true words of God?
The Great Sanhedrin is described in rabbinic texts as the Court of 71, although no Biblical text ever refers to such an institution. It was regarded as the supreme authority in matters religious and civil, including the appointment of kings, authorising offensive wars, punishing idolatry and teaching Torah.
Do Jesus and the 70 – or the 72 – represent the new 71, the new Sanhedrin?
The figure 70 as a speed limit in Venice (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 3 October 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 27 September to 3 October 2026 (pp 42-43), has been ‘Power of Language’. This theme was introduced last Sunday with a reflection by Rachel Weller, Communications Officer, USPG.
The USPG Prayer Diary today (Saturday 3 October 2026) invites us to pray:
Gracious God, bless the Anglican Church in Mexico as it honours Spanish and Indigenous languages in worship and mission. May its work foster inclusion, preserve cultural identity, and bring hope and dignity to all communities.
The Collect of the Day:
Almighty God,
you have made us for yourself,
and our hearts are restless till they find their rest in you:
pour your love into our hearts and draw us to yourself,
and so bring us at last to your heavenly city
where we shall see you face to face;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Lord, we pray that your grace
may always precede and follow us,
and make us continually to be given to all good works;
through Jesus Christ our Lord.
Additional Collect:
Gracious God,
you call us to fullness of life:
deliver us from unbelief
and banish our anxieties
with the liberating love of Jesus Christ our Lord.
Collect on the Eve of Trinity XVIII:
Almighty and everlasting God,
increase in us your gift of faith
that, forsaking what lies behind
and reaching out to that which is before,
we may run the way of your commandments
and win the crown of everlasting joy;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s Reflections
Continued Tomorrow
‘I watched Satan fall from heaven like a flash of lightning’ (Luke 10: 18) … Sir Jacob Epstein’s Saint Michael and the Devil on the façade of Coventry Cathedral (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar, and tomorrow is the Eighteenth Sunday after Trinity (Trinity XVIII). The calendar of the Church of England in Common Worship remembers the life and work of George Bell (1881-1958), Bishop of Chichester, Ecumenist and Peacemaker.
In the Jewish calendar, Shemini Atseret or Shemini Atzeret (שְׁמִינִי עֲצֶרֶת) began at sunset last night (2 October) and ends at nightfall this evening (3 October). Shemini Atzeret is an intimate, sacred Jewish holiday on the 22nd day of Tishrei that immediately follows the seven days of Sukkot.
The word Shemini (שְׁמִינִי) means ‘eighth’, meaning it is the Eighth Day, or the ‘Eighth day of Assembly’, and it acts as a transition from the public celebrations of Sukkot to a quiet, personal closing moment with God. Atzeret (עֲצֶרֶת) comes from a Hebrew root that implies a ‘halt’ or ‘detention’, symbolising God asking the Jewish people to stay one extra day before returning to their regular routines. The customs and practices associated with Shemini Atzeret include a special prayer for winter rains, marking the start of the agricultural water season.
The holiday of Simchat Torah (שִׂמְחַת תּוֹרָה), which follows immediately after Shemini Atzeret, begins at sunset this evening (3 October) and ends at nightfall tomorrow (4 October), involves joyous Torah-dancing of Simchat Torah.
Later this morning, I hope to go to Το Στεκι Μασ / Our Place, the ‘pop-up’ coffee shop in the Greek Orthodox Church in Stony Stratford, from 10:30 to 3 pm today. But, before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
In search of the 70 on the way to Jerusalem … on Bridge Street, Cambridge (Photograph: Patrick Comerford)
Luke 10: 17-24 (NRSVA):
17 The seventy returned with joy, saying, ‘Lord, in your name even the demons submit to us!’ 18 He said to them, ‘I watched Satan fall from heaven like a flash of lightning. 19 See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you. 20 Nevertheless, do not rejoice at this, that the spirits submit to you, but rejoice that your names are written in heaven.’
21 At that same hour Jesus rejoiced in the Holy Spirit and said, ‘I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; yes, Father, for such was your gracious will. 22 All things have been handed over to me by my Father; and no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal him.’
23 Then turning to the disciples, Jesus said to them privately, ‘Blessed are the eyes that see what you see! 24 For I tell you that many prophets and kings desired to see what you see, but did not see it, and to hear what you hear, but did not hear it.’
The early 19th century Gothic door at No 70 Bridge Street, Cambridge (Photograph: Patrick Comerford)
Today’s Reflection:
In our Gospel reading on Thursday (Luke 10: 1-12), when they were on the road to Jerusalem, Christ sent out the 72 – or the 70 – in mission, two by two. In the Gospel reading this morning (Luke 10: 17-24), they return, filled with joy and boasting, perhaps even exaggerating their experiences.
As I was saying two days ago, whether we speak of them as the 72 or the 70 depends on the translation we are reading and, in turn, the manuscripts the translations give greater weight to. In the Eastern Christian traditions, they are known as the 70 or 72 apostles, while in Western Christianity they are usually described as disciples.
The number 70 may derive from the 70 nations in Genesis 10, while the number 72 may represent the 12 tribes, as in the significance of the number of translators of the Septuagint, the symbolism of three days (24 x 3), and understanding the meaning of 144 (12 x 12), to appear again in the 144,000 in the Book of Revelation.
In translating the Vulgate, Saint Jerome selected the reading of 72. In modern translations, the number 72 is preferred in the NRSV, NIV, ESV and the New Catholic Bible, for example, but 70 figures in the NRSV Anglicised (NRSVA) and the Authorised or King James Version.
Some years back, when these two readings came together as one Sunday Gospel reading (Luke 10: 1-11, 16-20), I searched for a photograph that would illustrate the story of the 70, sent out in mission by Christ ahead of his journey on the road to Jerusalem.
I could find no speed signs for 70 kph on roads in Ireland or 70 mph in England – perhaps there are none, although they might have been suitable for a story about setting out on the road. Perhaps then, I thought, I might find a number 70 on a house or a shop on the streets of Cambridge.
It was hard to figure out where No 70 Sidney Street was in Victorian Cambridge. The older houses and shops have gone, and they have been replaced with an arcade of shops that includes Boots.
It would have suited my purpose if the former No 70 stood at the place where two plaques mark Charles Darwin’s lodgings on Sidney Street for his first year as an undergraduate at Christ’s College. But nothing was clear about the numbering on this part of Sidney Street, and I had to press on.
But later, as I made my way from Saint John’s College and the Round Church along Bridge Street towards the corner of Jesus Lane and Sidney Street and Sidney Sussex College, I came across Lindum House on 70 Bridge Street … a single doorway that I might have missed if I did not have this purpose in mind.
Discreetly located on the south-west side of Bridge Street, between 69 and 71 Bridge Street, the entrance archway to No 70 has a good early 19th century Gothic door. In the yard behind, No 70 was once the Flying Stag, a former public house, built in 1842 of brick, but incorporating a timber framed 17th century cell and 18th century fragments.
The door was firmly closed, and had the look of not being opened for years. But I understand this is a three-storey and three-storey building with attic ranges, sashes with glazing bars, and a tiled roof on an early lower build.
The architectural historian Sir Nikolaus Pevsner notes that it is an 18th century building. The Survey of Cambridge by the Royal Commission on Historical Monuments In 1959 described it as a mainly early 19th century building incorporating part of an 18th century structure.
I looked at the significance of the number 72 in my reflections on Thursday morning. But is there a further significance to the number 70 as 70 disciples go out on mission into Gentile territory?
The number 70 is assigned to the families of Noah’s descendants (see Genesis 10: 1-32). In Jewish tradition, 70 is the number of nations of the world, and this is repeated in the Book of Jubilees (44: 34), although it is not regarded as Biblical in almost every tradition. The Septuagint lists 72 names, and some translations of Saint Luke’s Gospel enumerates the 70 as 72. Could the number 70 represent a future mission to all nations?
In the wilderness, Moses was aided by 70 elders (see Exodus 24: 1, 9; Numbers 11: 16, 24-25).
The Septuagint or Greek translation of the Hebrew Bible, takes its Latin name, abbreviated to LXX, the Roman numeral 70, from the Greek name for the translation, Ἡ τῶν Ἑβδομήκοντα μετάφρασις (ton evdomekonta metaphrais), ‘The Translation of the Seventy.’
The Letter of Aristeas in the Second Century BCE says the Septuagint was translated in Alexandria at the command of Ptolemy II Philadelphus (285-247 BCE) by 70 Jewish scholars (or, according to later tradition, 72 – six scholars from each of the Twelve Tribes) who independently produced identical translations.
Once again, we can see the confusion between the numbers 70 and 72. Is Saint Luke saying the 70 (or 72) represent the true words of God?
The Great Sanhedrin is described in rabbinic texts as the Court of 71, although no Biblical text ever refers to such an institution. It was regarded as the supreme authority in matters religious and civil, including the appointment of kings, authorising offensive wars, punishing idolatry and teaching Torah.
Do Jesus and the 70 – or the 72 – represent the new 71, the new Sanhedrin?
The figure 70 as a speed limit in Venice (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 3 October 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 27 September to 3 October 2026 (pp 42-43), has been ‘Power of Language’. This theme was introduced last Sunday with a reflection by Rachel Weller, Communications Officer, USPG.
The USPG Prayer Diary today (Saturday 3 October 2026) invites us to pray:
Gracious God, bless the Anglican Church in Mexico as it honours Spanish and Indigenous languages in worship and mission. May its work foster inclusion, preserve cultural identity, and bring hope and dignity to all communities.
The Collect of the Day:
Almighty God,
you have made us for yourself,
and our hearts are restless till they find their rest in you:
pour your love into our hearts and draw us to yourself,
and so bring us at last to your heavenly city
where we shall see you face to face;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Lord, we pray that your grace
may always precede and follow us,
and make us continually to be given to all good works;
through Jesus Christ our Lord.
Additional Collect:
Gracious God,
you call us to fullness of life:
deliver us from unbelief
and banish our anxieties
with the liberating love of Jesus Christ our Lord.
Collect on the Eve of Trinity XVIII:
Almighty and everlasting God,
increase in us your gift of faith
that, forsaking what lies behind
and reaching out to that which is before,
we may run the way of your commandments
and win the crown of everlasting joy;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s Reflections
Continued Tomorrow
‘I watched Satan fall from heaven like a flash of lightning’ (Luke 10: 18) … Sir Jacob Epstein’s Saint Michael and the Devil on the façade of Coventry Cathedral (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org








