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Noun1.70 - the cardinal number that is the product of ten and seven70 - the cardinal number that is the product of ten and seven
large integer - an integer equal to or greater than ten
Adj.1.70 - being ten more than sixty70 - being ten more than sixty    
cardinal - being or denoting a numerical quantity but not order; "cardinal numbers"
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References in periodicals archive ?
The Temple altar was the only place in the world that God would accept sacrifices, and it was destroyed in 70 CE; ever since, Jews have been able to study these laws, but not practice them.
Signs of a blaze discovered in some of the structures show a crisis that the settlement experienced, probably during the First Jewish Revolt in 70 CE. The site is located along the southern border of the ancient kingdom of Judah next to a road that led from Tel Be'er Sheva to the southern coastal plain.
Beginning with the Tanakh's conclusion and ending around the time that the Mishnah and New Testament appear, the Second Temple period encompasses the lifespan of the namesake temple in Jerusalem, from the return of the exiled Jewish population to Judea around 539 BCE to the temple's destruction in 70 CE. The book's first part describes the modern discovery of different vital sources on the period, such as the Dead Sea Scrolls.
However, during the failed revolt (66-70 CE) by the Hebrews, the city was blockaded by Roman General Titus who completely razed it to the ground and burned the temple in 70 CE on the 9th day of the Hebrew month of Ab, the very month and day on which 657 years earlier Nebuchadnezzar had razed the first Temple.[16] (The Qur'an briefly mentions these two destructions of the Temple in Surah 17:4-7.) The Jewish inhabitants were exiled or sold into slavery.
The historian Josephus recalls that during the Roman siege of 70 CE, the famine was so severe that one woman even took to eating her own baby.
He considers the reflection of these conflicts in the Jewish sources since the fall of Jerusalem and its Temple in 70 CE, focusing on the post-destruction era through the medieval period, as well as the relationship between Jews and Arabs-Syrians as reflected in the late Second Temple and early rabbinic sources.
The origins of the scrolls can be traced to the third century BCE, even before the supposed destruction of the second Temple of David on Temple Mount in 70 CE. The scrolls, which are composed of animal skin parchment mainly, were written predominately in Hebrew, though about 15 percent of the text was written in Aramaic and there are many passages in Greek. 
History can attest that sometime after the destruction of the Temple in Jerusalem in 70 CE and the Jewish war with Rome was lost, one of the results was the "birkat ha-minim" or the reading in synagogue each Sabbath of a benediction against heretics.
After the fall of Jerusalem and the fall of the Holy Temple in 70 CE, hundreds of Jews joined the Sicarii on the mountaintop.
He nowhere asks about the viability of such a literary-theological construction in the period after 70 CE, when the reality of Jerusalem's destruction by Rome would seemingly render such an obscure vision of God's territorial supremacy an odd exercise in theodicy.
At the core of the book, the authors assert that the transformations related to the destruction of the Second Temple in 70 CE shifted the religious leadership within the Jewish community and transformed Judaism from a cult based on ritual sacrifices in the temple to a religion whose main norm required every Jewish man to read and to study the Torah in Hebrew and to send his sons from the age of six or seven to primary school or synagogue to learn to do so (2).
Ossuaries, carved limestone boxes containing bones after the flesh has rotted away, were a common practice of burial in Israel from about 100 BCE to the destruction of Jerusalem in 70 CE, and thousands have been found and stored.