Richard_Hurtz:
I guess I’m not being specific enough here.
I’m not concerned at all about the council of Jamnia.
How did the Jew living in Israel in 200 B.C know which books were holy and which were not?
If there was no Infallible Church to declare which books were inspired by God, how did the Jew recognize them?
Blessings,
Richard
You know what I think?
I think this is a way to derail the thread in a different direction altogether so as to undermine the logical argumentations that have already been given and ignored Richard …:tsktsk:
Back to the thread if you please as this is not about the Jews at all is it? It is about how CHRISTIANS Validate the use of Sola Scriptura…
As far as your question goes … to answer this once and for all for you …
2.2 The Council of Jamnia
The next major piece of evidence to be noted is the Council of Jamnia, which seems to have taken place around 90 AD. This council established and closed the canon authoritatively for nearly all Jews. It has been their canon ever since. Yet it should be noted that the council did not speak for all Jews, there were Jews living in Ethiopia who either did not hear of it or did not accept the decision of Jamnia. To this day they use a different canon than their Palestinian brethren [Encyclopedia Judaica, Vol 6, p 1147].
It would seem that for most Jews this Council did indeed seal the del for them … As most Jews accepted it …
The Mishnah was accepted at around 200 AD
The Mishnah (Hebrew משנה, “repetition”) is a major source of rabbinic Judaism’s religious texts. It is the first recording of the oral law of the Jewish people, as championed by the Pharisees and is considered the first work of Rabbinic Judaism.
The Mishnah was redacted around the year 200 CE by Judah haNasi (“Judah the Prince”). He is usually simply referred to as Rebbi (“Rabbi”). Nearly all of the Mishnah is written in Mishnaic Hebrew, except for a few verses, which are written in Aramaic. Rabbinic commentaries on the Mishnah over the next three centuries were recorded mostly in Aramaic and were redacted as the Gemara. The Mishnah and the Gemara together form the Talmud.
The Mishnah is noteworthy in Rabbinic literature for its depiction of a religious universe in which the Temple in Jerusalem, destroyed a century earlier, still retains a central place. Laws concerning the Temple service constitute one of the Mishnah’s six divisions.
Also noteworthy is the Mishnah’s lack of citation of a scriptural basis for its laws. It is said that the Oral Law was given simultaneously with the Written Law (Torah) and so does not derive directly from it. Connecting the Mishnaic law with the Torah law was a major enterprise of the later Midrash and Talmuds.
The Rabbinic sages whose views are recorded in the Mishnah are called Tannaim the plural of Tanna. Tanna is an Aramaic term for the Hebrew word shana, which also is the root-word of Mishnah.
The verb shano literally means 'to repeat [what one was taught] and is used to mean ‘to learn’.
IOWs Oral Tradition