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The '''Council of Jamnia, A.D. 90''' is an [[Hypothesis|hypothetical]] council of chief Jewish rabbis which is said to have met by permission of the Roman authorities at the school established at Yabneh (Jabneh or Jamnia) in Palestine after the destruction of the temple and Jerusalem in A.D. 70, as an authoritative council of Judaism to decisively determine the canon of the Bible, and officially exclude the [[Septuagint]]. Evidence has proven that no such council ever met, and the claim has been largely discredited.

The '''Council of Jamnia, A.D. 90''' is an [[Hypothesis|hypothetical]] council of chief Jewish rabbis which is said to have met by permission of the Roman authorities at the school established at Yabneh (Jabneh or Jamnia) in Palestine after the destruction of the temple and Jerusalem in A.D. 70, as an authoritative council of Judaism to decisively determine the canon of the Bible, and officially exclude the [[Septuagint]]. Evidence has proven that no such council ever met, and the claim has been largely discredited.

The idea of the Council of Jamnia was first introduced by Heinrich Graetz in 1871. Several important ancient sources (Josephus, ''Against Apion'' 1:8; ''4 Ezra'' 14:44-45, ''Babylonian Talmud, Baba Bathra'' 14b and others) indicate that a generally accepted list of sacred writings already existed in the days of Jamnia. The sages at Jamnia in their discussions and disputations explored the merits of Ecclesiastes, Song of Songs, Ruth, Esther, Proverbs and Ezekiel. In rabbinic discussions on the topic of authority of books, phrases such as “on that day” created an impression that this was a deliberation that took place during a single session (''Mishna, Yadaim'' 3:5-4:4 and ''Babylonian Talmud, Berakhot'' 28a), thus creating the idea of ''The Council of Jamnia'' as authoritative as the former [[Sanhedrin]] in Jerusalem.  Many scholars assumed that since Christians had the [[Council of Nicaea|Nicean]] and [[Council of Chalcedon|Chalcedonian]] [[ecumenical council]]s to settle and establish doctrinal matters, a similar council took place in Jamnia at the turn of the first century, and Graetz’s theory became the widely accepted view. It was adopted as evidence in Protestant [[apologetics]] against acceptance of books in the Catholic canon of the Bible rejected as apocryphal by the Reformation. Since the late nineteenth century, many scholars have believed that a religious council convened in Jamnia in approximately A.D. 90, and by their rabbinical authority closed the limits of what eventually became the Jewish canon. However, an examination of the actual sources shows that there is no evidence that their inquiries into selected teachings, contained within those books, should be seen as an attempt to settle the status of those books. Since the 1960s, Graetz’s theory has been questioned, and is largely discredited. (Jack P. Lewis, Lee M. McDonald, James A. Sanders and Sid Z. Leiman and others). Today modern scholars are skeptical as to whether there was ever a synod in Jamnia dedicated specifically to matters of canonization.

The idea of the Council of Jamnia was first introduced by '''Heinrich Graetz''' in 1871. The suggestion that a particular synod of Jabneh, held c. 100 A.D., finally settling the limits of the Old Testament canon, was also made by '''H. E. Ryle'''. Several important ancient sources (Josephus, ''Against Apion'' 1:8; ''4 Ezra'' 14:44-45, ''Babylonian Talmud, Baba Bathra'' 14b and others) indicate that a generally accepted list of sacred writings already existed in the days of Jamnia. The sages at Jamnia in their discussions and disputations explored the merits of Ecclesiastes, Song of Songs, Ruth, Esther, Proverbs and Ezekiel. In rabbinic discussions on the topic of authority of books, phrases such as “on that day” created an impression that this was a deliberation that took place during a single session (''Mishna, Yadaim'' 3:5-4:4 and ''Babylonian Talmud, Berakhot'' 28a), thus creating the idea of ''The Council of Jamnia'' as authoritative as the former [[Sanhedrin]] in Jerusalem.  Many scholars assumed that since Christians had the [[Council of Nicaea|Nicean]] and [[Council of Chalcedon|Chalcedonian]] [[ecumenical council]]s to settle and establish doctrinal matters, a similar council took place in Jamnia at the turn of the first century, and Graetz’s theory became the widely accepted view. It was adopted as evidence in Protestant [[apologetics]] against acceptance of books in the Catholic canon of the Bible rejected as apocryphal by the Reformation. Since the late nineteenth century, many scholars have believed that a religious council convened in Jamnia in approximately A.D. 90, and by their rabbinical authority closed the limits of what eventually became the Jewish canon. However, an examination of the actual sources shows that there is no evidence that their inquiries into selected teachings, contained within those books, should be seen as an attempt to settle the status of those books. Since the 1960s, Graetz’s theory has been questioned, and is largely discredited. (Jack P. Lewis, Lee M. McDonald, James A. Sanders and Sid Z. Leiman and others). Today modern scholars are skeptical as to whether there was ever a synod in Jamnia dedicated specifically to matters of canonization.

 

Many Protestant authors have appealed to the Council of Jamnia in arguing the case against the Roman Catholic canon.

Many Protestant authors have appealed to the Council of Jamnia in arguing the case against the Roman Catholic canon.

Bible students who have carefully researched the documented Jewish sources have found no substantiating support for an authoritative Jewish Council of Jamnia that settled the Old Testament of canon of scripture as authoritative evidence against the establishment of the Orthodox and Catholic canon of the Bible.

Bible students who have carefully researched the documented Jewish sources have found no substantiating support for an authoritative Jewish Council of Jamnia that settled the Old Testament of canon of scripture as authoritative evidence against the establishment of the Orthodox and Catholic canon of the Bible.

==See also==

==See also==