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013 | Canon of Prophets | Understanding the Canon image

013 | Canon of Prophets | Understanding the Canon

S2 E3 · Verity by Phylicia Masonheimer
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691 Plays5 years ago
As we discuss the second section of the Hebrew Old Testament, we talk about why early authority matters for the prophetic books of the Bible, what books were contained in the original list of “prophets”, and why prophetic canon matters for Christians today.
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Transcript

Introduction to Verity Podcast

00:00:00
Speaker
Welcome to Verity. I'm your host, Felicia Masonheimer, an author, speaker, and Bible teacher. This podcast will help you embrace the history and depth of the Christian faith, ask questions, seek answers, and devote yourself to becoming a disciple of Jesus Christ. You don't have to settle for watered-down Christian teaching. And if you're ready to go deeper, God is just as ready to take you there. This is Verity, where every woman is a theologian.

Old Testament Canon Discussion

00:00:30
Speaker
Welcome back, you guys, to the third episode in our series on the canon of Scripture and how the Bible came to be. We are currently studying the Old Testament and the process of how the books that we have today came to be in the Bible.
00:00:47
Speaker
And so if you missed last week's episode, I would encourage you to go back and listen to that because it really sets up the framework for understanding what we're talking about in this episode.

Structure of Original Hebrew Bible

00:01:00
Speaker
Each of these episodes will build on the one before. And so if you haven't listened to that one, head back, listen to the canon of Pentateuch or Torah so that you have that foundation.
00:01:13
Speaker
Now before we jump into the canonosity of the prophetic books in the Hebrew Bible, I want to do a little review about these books in general about Old Testament canon so that we have that foundation in place. So as we talked about in the last episode, the original Hebrew Bible
00:01:35
Speaker
or the one rather that Jesus would have been working from and speaking and teaching out of looked different than our Hebrew Bible. So when we look at our Bible, if we were to open it up, I have mine right here because we're going to be hopping around through it a little bit today. When we look inside this Bible, we see a pretty big list of Old Testament books.
00:02:01
Speaker
And there are a lot more books in the English Bible than were in the original Hebrew Bible that Jesus had. He had 24 books or possibly 22. It depends. There's two different supposed canons that are talked about among the early church fathers. And the reason for that isn't because we added a bunch of books to scripture being, you know, Christians and not Jews, but that they were arranged differently.
00:02:31
Speaker
One of the biggest arrangement differences is that the minor prophets were all one book. So there's 12 minor prophets all in one scroll. That makes a big difference. Then you've got Samuel and Kings also were one scroll. So first and second Samuel and first and second Kings were one scroll and also first and second Chronicles were one scroll. So that makes 24 Old Testament quote-unquote books
00:02:58
Speaker
but there's multiple books within the books, if you will. Now, in the 22 book canon, Jeremiah and Lamentations are one book and I believe Ruth and Esther were another one that were combined.
00:03:13
Speaker
So, or it might have been Ruth and Chronicles, I don't have the note here. But either way, you had 22 books combined.

Greek Influence on Bible's Order

00:03:23
Speaker
And as you have those combined, it's not that we have fewer books, it's that we have the same information compiled differently.
00:03:34
Speaker
So over time, we see changes in language, changes in culture. When the Greek influence emerged, so when Alexander the Great conquered the territory that the Jews were living in, that Greek influence emerged in their culture. And this is when we begin to see the very first translation of the Hebrew Bible into Greek, the Septuagint.
00:03:58
Speaker
And the Septuagint is called the Septuagint because it means 70. And it's supposed that 70 scholars, 70 Greek scholars, worked on this translation from the Hebrew to the Greek. So we have this Greek Old Testament. And this was the first time that we saw a division by genre and eventually a division from past
00:04:24
Speaker
present and future. So you'll notice when we're reading our English Bibles, we've got sort of a chronological ascension as we're reading, and we end in Daniel. Well, the Septuagint ended in Daniel, but even in our New Testament we end in Revelation.
00:04:45
Speaker
And that kind of chronological reading was the result of that Greek culture approach to ordering the books. And so they separated out some of the books, they ordered them differently, and then when the Septuagint was translated into the Latin Vulgate,
00:05:01
Speaker
we basically have the exact same order as we have in our English Bibles today because the English Bibles came from the Vulgate, many of those translations did at first.

Cultural and Temporal Influences on Bible Structure

00:05:11
Speaker
So again, I'm giving you this background because if you were to look at what is in the Hebrew Bible originally and what we have in our English Bibles today,
00:05:22
Speaker
You might be like, what on earth? Why do they have so few books? Why is it so different? Well, this is why it's just the impact of culture and time and rearranging of the exact same information.
00:05:34
Speaker
Now a couple other things as we discuss the prophets. We talked about the Torah last week and Mosaic authorship. We're not going to talk a lot about authorship in this specific episode because we would be getting into the authors of all of these different books. But we are going to talk about how the prophetic books in the Hebrew Old Testament were divided up.
00:05:57
Speaker
So there were two sections of prophets. There were the former prophets and the latter prophets. So former means older, if you will, and latter means younger, more recent. The former prophets were Joshua, Judges, 1 and 2 Samuel, one book, and 1 and 2 Kings, one book.
00:06:23
Speaker
The latter prophets were Isaiah, Jeremiah, and Ezekiel, and all of the minor prophets as one book. And so you have eight of these. And in the Baba Batra, which is a manuscript of the prophets, an old Jewish manuscript, these prophetic books are arranged by length.
00:06:47
Speaker
in the descending order. And so that also affected the order. Again, order does not reflect a lack of authority. It doesn't mean that people were messing with the facts inside these documents. It just means they were ordering it in a way that seemed to make sense for the ease of the reader. Another thing that would have affected this was the switch from a
00:07:13
Speaker
scroll-based reading of these sacred texts to a codex. So a codex would have been the Greek influence moving from that Hebrew influence of the scroll, and so that had an effect on the order of the books as well.
00:07:28
Speaker
So remember that the point of all this, what we're talking about in this series, is just to know this is how the Bible developed. This is where it came from. This isn't a book that fell randomly out of the sky. It's very rooted in history.
00:07:46
Speaker
It's something that we can track through the annals of time and gives us this confidence that what we're reading is consistent across generation after generation. So that's why we are paying attention to the process of canonization. So one last little review here,
00:08:15
Speaker
Canon, again, comes from a Greek word for canon, K-A-N-O-N.

Origin and Meaning of 'Canon' in Scriptures

00:08:22
Speaker
And this term, canon, what it truly meant was a standard or a measuring rod. It's a reed or a stalk.
00:08:35
Speaker
And these were used as measuring sticks. The Greeks incorporated this word into their language, using it to refer to any type of standard or guideline. And interestingly, Paul himself uses it in Galatians 6, 16, where he says, neither circumcision nor uncircumcision means anything. What counts is the new creation, peace and mercy to all who follow this rule, canon.
00:09:00
Speaker
That's what it means, rule. So, Origen, who is one of our church fathers, very, very early, he lived about 100 years after Jesus ascended.
00:09:10
Speaker
also use the word canon in regard to the rule of faith, so the standard or measure of faith. And so when we talk about the canon of scripture, we're saying there's a standard or a measure for what these books need to look like in order to be affirmed as authoritative and inspired.

Authority of Scripture in Different Denominations

00:09:31
Speaker
And the Protestant Church, so the non-Catholic Church, has traditionally upheld that the Church does not give authority to the Bible. The Bible gives authority to the Church. So the Bible came first, always. And
00:09:50
Speaker
The Catholic Church has changed on this over time, and obviously there's always variations within every thought and theology, but the Council of Trent specifically argued with this Protestant idea of the Bible giving the church authority versus the church giving the Bible its authority.
00:10:12
Speaker
Now, many Catholics today no longer hold to Council of Trent type theology, including many of the conservative Christian Catholics that you know. So it really is kind of a bit of a moot point, but it's good information to be aware of through church history. This was an argument. Where does the authority originate? And so obviously, as a non-Council of Trent, or what the Council of Trent would call an anathema,
00:10:40
Speaker
I believe that we have our authority as a church from scripture and that's why it's so important that we know where did scripture come from, how did it get compiled, how did we get what we have sitting here today on our desks and on our laps and we go to church. How do we know we can trust this and knowing where it came from is a lot of the confidence building that we need.
00:11:07
Speaker
All right, so we're going to look at a couple of references talking about scripture's support for itself, talking about the prophetic books, where their authority comes from. But first, I want to talk a little bit about the dates that we believe the prophetic books were probably assumed authoritative.
00:11:33
Speaker
So later rabbinic tradition asserts that prophecies ceased with the conquest of Alexander the Great in 332 BC. So this means that any books composed after that were not included in the prophetic canon, which is technically, according to the order we see in the three-part Hebrew canon, the prophetic books are the second part, okay?

Early Canonization of Prophetic Books

00:11:58
Speaker
So there's Torah, there's prophets, there's writings.
00:12:02
Speaker
And if you listen to last week's episode, the acronym for this is TANAC. And we are now in an A portion of TANAC.
00:12:11
Speaker
So basically, this view that the books of the prophets were already canonized when Alexander the Great conquered is substantiated by no later debate about the canonosity of the prophets. So the Jews weren't arguing about whether or not Jeremiah and Isaiah were canon. They just were accepting it.
00:12:32
Speaker
there's a lack of Greek words in the prophetic books, so that means there's likely no influence of Alexander the Great and the Greeks yet.
00:12:44
Speaker
And then finally, the inclusion of Daniel and Chronicles in the writings rather than in the prophets. So Daniel is added later into the latter, the third portion of the Hebrew canon, as opposed to the second portion. So that makes us think, oh, then this probably was something that was canonized around the time a little bit before Alexander the Great.
00:13:10
Speaker
So most scholars agree it was likely canonized in the late Persian period. So a couple other things, one of the proofs that this section of scripture was canonized before the pre-Maccabean period, so let me pause there, you're like who, what, what's a Maccabee?
00:13:33
Speaker
The first and second Maccabees are apocryphal books. So apocryphal books, we're going to do a whole episode on these. These are books that are found in the Catholic Bible that Protestants do not recognize as authoritative because the Jews did not recognize them as authoritative.
00:13:52
Speaker
They were used for historical reference, but they were not considered inspired. So they are great for us to refer to and understand more about the context of that period of time, which most of them are written in that period of silence between the Old Testament prophets and the New Testament, the 400 years.
00:14:13
Speaker
So the Maccabees, first and second Maccabees, they were written in this period. And when we're looking at the prophetic books, the question is, among many scholars, were these canonized, you know, after the Maccabees? So around Jesus' time, were they canonized before that? And so one of the proofs that it was canonized before the pre-Maccabean period comes from Solomon Zitlan.
00:14:39
Speaker
And he cites a passage in early Teniatic literature. Okay, I'm gonna pause again. What's Teniatic literature? These were specific Hebrew scribes who had a lot to do with the creation of the Mishnah, commentary on Torah.
00:14:57
Speaker
and they lived right around the first or second century. So this passage is that Solomon Zitlan is looking at, is talking about someone named Shemaiah who wanted to introduce a new law, but in order to do that he cited for support a verse from the book of Samuel, and here's what Zitlan has to say about it.
00:15:21
Speaker
This means of deriving a new law could not have been followed unless the book of Samuel had already been canonized, for those books which were not canonized were not authoritative, and no new laws could have had their validity based on such non-authoritative works. So, in plain language, what he's saying is, if the prophetic books which included Samuel weren't canon, you wouldn't go back to them as an authority and say, hey look, Samuel says I can do this.
00:15:50
Speaker
they had to be an authority before the Maccabees. And that's what the scribes were saying, and that's what Solomon Zitlan is saying, that these prophetic books were canon, they were considered authoritative prior to the Maccabees, and many people believe
00:16:07
Speaker
even further back than that in the persian period okay and so again and you might be like why do these dates matter why does this all matter here's why it matters because jesus quotes liberally from the old testament as do the apostles in fact almost one third of the new testament is made up of old testament quotes
00:16:32
Speaker
That is a lot of Old Testament, which should convict us of the fact that we need to know the Old Testament, first of all.

Old Testament Authority and Jesus' Citations

00:16:40
Speaker
But secondly, if the Old Testament was not authoritative, was not considered canon, was not considered to be inspired until after Jesus came and went, why was Jesus quoting it? And why should we trust it?
00:16:57
Speaker
does it have authority? It truly becomes this kind of a game of undermining the authority of Scripture and throwing dates back and forth to try and figure out, well, the canon was open, nobody really knew what was, you know, accepted as authoritative.
00:17:18
Speaker
But when we look at these documents and we look at how the Old Testament was being used, both the law and the prophets, in these periods of time, we see that it was considered to be an authoritative text on which one could base their life.
00:17:36
Speaker
So, we're going to look at a couple other examples of this. The basis for the concept of canon, so having a rule, having there certain things that we know are true, comes from Scripture itself, right? We talked about this last week too. Deuteronomy 4.2, Deuteronomy 12.32, Jeremiah 26.2. These Old Testament passages talk about the authority inherent to what God is saying.
00:18:05
Speaker
We first see this when Moses came down from Mount Sinai with the Book of the Covenant and read it to the Israelites. They said, we will do everything the Lord has said. We will obey, Exodus 24.7. So this is telling us that the words Moses spoke were understand to come from God and be obeyed. And last week we said Moses probably didn't write the entire Torah, but he definitely wrote the law because the law came from God and that is what they knew to be authoritative.
00:18:33
Speaker
A second occasion is when King Josiah read the book of the covenant that was found in the temple. It had been lost. Nobody had been using it. They hadn't been following the law. He brings it out. 2 Kings 23, 3. And the people accepted the words of it and were willing to come under
00:18:49
Speaker
its authority. A lot of this information if you guys want to dig into it yourself is in a book called The Journey from Texts to Translations by Paul Wegner and I use that as a source text for a lot of my research as well as quite a few different journals online so you can read this information for yourself.
00:19:08
Speaker
We see in scripture that people were submitting to the word of the Lord and writing this down for future generations. We also see later on in Nehemiah 8-9 when Ezra reads the law to the Babylonian exiles who returned to Israel, they wept and renewed their obedience to the law. So the law was considered authoritative.
00:19:31
Speaker
We know that, not just immediately in Leviticus and then in Deuteronomy, but then as we move forward even into Joshua, what do we see? We see Joshua reading the law to the people and the people saying we will obey. What do we see in Judges? Now the people are forgetting the law and judgment comes and God raises up a judge.
00:19:54
Speaker
The authority of the law is an important pivotal point for them because they are the people of God. They're supposed to be set apart. They're supposed to be walking with Him. And their way of knowing what God's expectations are is through this law.

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00:20:10
Speaker
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00:20:29
Speaker
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00:20:46
Speaker
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00:21:12
Speaker
So moving on to the prophets. The prophets claimed their messages came from God. There are no prophets in scripture who didn't do that. So right there out of the gate, you have to admit these guys are absolutely nuts or they're telling the truth, right? And they did some nutty things.
00:21:32
Speaker
We have seen Ezekiel who had to cook food over human excrement, which was totally not okay, according to Torah. We have him lay on his side for months and months, or Isaiah walking naked down the street, Hosea marrying a prostitute. They had to do some really crazy stuff, but they did it by the word of the Lord to be a symbol, to be a very visible object lesson, to bring people back to the Lord.
00:22:00
Speaker
So the scriptures were written that people would live according to them and they were often accepted based on the authority of their author as a prophet, as a leader, as somebody who was an eyewitness to the events. Now obviously the Old and New Testament canonization processes are different and that's why we're breaking this down so that we can talk about it little by little.

Josephus on Jewish Scripture Accuracy

00:22:26
Speaker
Now Josephus, and if you're not familiar with Josephus, he was a Jewish historian who kept track of a lot of what was happening around the time of Jesus, but he also commented on the Jewish approach to Scripture and the thoughts about Scripture.
00:22:44
Speaker
And one of the things that he said, we'll read another quote from him later on, but one of the things he said is, our forefathers took no less not to say even greater care than the nations I have mentioned in the keeping of their records, a task which they assigned to their chief priests and prophets, and that down to our own times these records have been, and if I may venture to say so, will continue to be preserved with scrupulous accuracy. I will now endeavor briefly to demonstrate. So what he's saying is,
00:23:13
Speaker
You can trust that my people have been so strict with keeping their records so careful with these books and these holy books so that we can trust where they're coming from and the scribes who are recording them. We will get to another topic later in the season on errors in the Bible, but one thing I want to reassure you guys and you hear people bring up errors in the Bible.
00:23:37
Speaker
There is not a single error, a copy error, from manuscript to manuscript that affects the Bible theologically. There's not.
00:23:47
Speaker
There has not been an error that would undermine the theology that's taught from the Old Testament through the New. There have been copy editing mistakes. And this is why when we talk about the Bible being inerrant and inspired, we're talking about the original manuscripts. We're not talking about English translations. We're not talking about the CSB versus the KJV. God doesn't have a special stamp on one of those.
00:24:14
Speaker
The inspiration and inerrancy, which go back to episode one of this season if you haven't listened to that yet, that applies to the original manuscripts and everything since then is a copy of that and that's why we have to be so careful to handle it well. And what Josephus is saying here is the Jews handled it well and there's evidence of how their scribes worked and what they did and how they so carefully preserved these documents that there's barely a difference
00:24:43
Speaker
across hundreds of years. It's phenomenal. Okay, let's talk about
00:24:50
Speaker
some of the references that tell us that the prophets are authoritative. So we know that the prophets were writing things down. We have a whole lot of information on the fact that these documents are being written down, recorded, and passed a posterity. For example, we have 2 Chronicles 21.12,
00:25:15
Speaker
We have Isaiah 38, Jeremiah 25, 13, actually quite a bit of Jeremiah where he is writing down the material that God is telling him. I'll see if I can find a couple of these references so we can read them together. It's like you're in my office with me right now.
00:25:36
Speaker
So this is in Jeremiah, it says, I will bring upon that land all the words I have uttered against it everything written in this book, which Jeremiah prophesied against all the nations. So here we have him writing something down.
00:25:53
Speaker
Let's go a little bit later on to 29.1. These are the words of the letter that Jeremiah the prophet sent from Jerusalem to the surviving elders of the exiles, the priests, the prophets, and all the people whom Nebuchadnezzar had taken into exile from Jerusalem to Babylon. And then it carries on. So we know letters from prophets were being sent to the people in exile as a way of understanding what God's expectation was and being kept much like the epistles in the New Testament.
00:26:24
Speaker
One of the things that's interesting, especially regarding Jeremiah, that references a grouping of Biblical materials, is in Daniel 9-2 which says, In the first year of his reigns, as is Darius, I, Daniel, understood from the Scriptures, according to the word of the Lord to Jeremiah the prophet, that the desolation of Jerusalem would last seventy years.

Consistent Message Across the Bible

00:26:46
Speaker
So, here we have Daniel, whose, his record is in the writings, which is the final third section of the Hebrew canon, saying, I'm working from Jeremiah. I'm trusting Jeremiah to guide my decisions, my understanding of who God is. And who was Jeremiah trusting? He was trusting Torah. He was looking back to everything that was recorded there and following in Joshua and Judges these records that they had that they could work from.
00:27:15
Speaker
And so while we don't have a perfect timeline of canonization, we don't have a like, oh, they met in a council and they all just decided these are the books. We do know that these people were operating from a fundamental understanding that God's word had come to them through men and told them, this is how you're going to live. And this is important because it's consistent across the narrative.
00:27:44
Speaker
It's a consistent message that God wants to fellowship with man, but he is holy and man is not. And so here's the expectation for how you as a nation are to live. Israel as a nation was to live as a light set apart to draw the nations unto God for them to come and see so that people could come and join them.
00:28:09
Speaker
And that's why we see people joining them. We see Gentiles joining Israel and observing the law alongside them. Meanwhile, we also see that their righteousness, it wasn't because of them following the law, but because of their faith in the coming Messiah, because they trusted God, because they walked with God. Those were the righteous ones. And so the Messiah is coming through this narrative. It's like this two-part epic is what the Bible is.
00:28:39
Speaker
He's coming and then He's here in the New Testament. The narrative hasn't changed. It's always been the same message, the same focus. Gospel-centered, just one part is looking forward and the other part is looking back. And so the reason this all matters is because
00:29:03
Speaker
We have this foundation of Torah that we know was deemed authoritative immediately and then ever after. And then through the prophetic books, we see these references to the authority of the prophets to interpret Torah, to tell people, hey, you need to come back to the Lord. You need to obey the Lord. You need to honor him with your life.
00:29:31
Speaker
And so the Old Testament canon in its three parts, the Hebrew parts, it was progressively canonized. It wasn't simple. It wasn't, you know, this one council that got together and just decided it all at once. It was
00:29:47
Speaker
progressive in the sense that it took time and it's not clean cut or clear cut even. But based on the documents that we have, based on its own testimony to itself, based on the writings of non-Christian historians like Josephus, we know that these documents were authoritative for the Jews, which means they were authoritative for the early Christians as well, and then for the early church fathers.
00:30:19
Speaker
So as we kind of wrap this up, I wanted to just touch on some few final thoughts. I'm going to read you another Josephus quote, and this is from Paul Wagner's book, and I think it really sums up how the Jews were thinking about canonosity. Josephus is saying this about the Jewish canon.
00:30:45
Speaker
It therefore naturally, or rather necessarily, follows, seeing that with us it is not open to everybody to write their records, and that there is no discrepancy in what is written. Seeing that, on the contrary, the prophets alone had this privilege, obtaining their knowledge of the most remote and ancient history through the inspiration which they owed to God, and committing to writing a clear account of the events of their own time just as they occurred.
00:31:12
Speaker
It follows, I say, that we do not possess myriads of inconsistent books conflicting with each other. Our books, those which are justly accredited or canonized, are but two in twenty and contain the record of all time. So I'm going to

Jewish Canon as Described by Josephus

00:31:28
Speaker
pause here. Josephus is saying that the canon of Jewish scripture is twenty-two books.
00:31:34
Speaker
In those 22 books, as I said earlier, they are combining Jeremiah and Lamentations. They're combining Kings, Samuel, Chronicles, and its Judges and Ruth, who are combined as well as the minor prophets are all one.
00:31:51
Speaker
So he says, of these five are the books of Moses, comprising the laws and the traditional history from the birth of man down to the death of the law-giver. The prophets subsequent to Moses wrote the history of the events of their own times in 13 books. The remaining four books contain hymns to God and precepts for the conduct of human life. From arteserxes to our own time, the complete history has been written, but has not been deemed worthy of equal credit with the earlier records because of the failure of the exact succession of the prophets.
00:32:20
Speaker
we have given practical proof for our reverence for our own scriptures. For although such long ages have now passed, no one has ventured either to add or to remove or to alter a syllable, and it is an instinct with every Jew from the day of his birth to regard them as a decrees of God, to abide by them, and if need be, cheerfully, to die for them.
00:32:41
Speaker
a really powerful statement about the Jewish canon and tells us a little bit about how people thought of Scripture, how the Jews thought of Scripture at the time the disciples were alive.

Episode Summary and Preview

00:32:55
Speaker
And so this is a very persuasive understanding of the authority of the Bible and why
00:33:06
Speaker
Jesus was quoting from it and working from this text, teaching it to the people, explaining the principles of the law as a rabbi would. A couple principles that Wagner says would help determine the Old Testament canon does not contain contradictions. It was written by a prophet or someone recognized as having divine authority, so an eyewitness.
00:33:31
Speaker
It originated through the inspiration of God and it was accepted by the Jews as authoritative material. These are some of the, they're not written down anywhere, but they're possibly some of the guidelines that would have helped determine what was in the Old Testament canon from Torah through the prophets.
00:33:51
Speaker
I hope this was helpful to you all. Next week, we're going to discuss the third part of the Hebrew canon, the compilation of the writings. I'm excited, you guys. I hope that this is giving you a little bit to think about as you open your Bible and just consider that it took so many people, so many scholars in their discussions, so, so much work to provide the Bible that you hold in your hands today.
00:34:18
Speaker
So I'm excited to finish up our discussion of Old Testament next week. Thank you for joining us for today's episode of Verity. You can connect with fellow listeners by following me on Instagram at Felicia Masonheimer or on our Facebook page by the same name. Also visit FeliciaMasonheimer.com for links to each episode and the show notes.