The Interpreter Foundation Podcast

Between March 7th and October 17th in 1954, Hugh Nibley delivered a series of 30 weekly lectures on KSL Radio that were also published as pamphlets. The series called “Time Vindicates the Prophets” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

This lecture considers the second of two twin pillars of conventional Christianity: tradition, specifically traditions within the Church and how the Church breaks other Christian traditions.

All 30 recordings are available immediately in the Complete Bibliography for Hugh Nibley (CBHN) at https://interpreterfoundation.org/bibliographies/hugh-w-nibley/lectures/

 

This is an Interpreter Radio Roundtable for Come, Follow Me Old Testament Lesson 31, “Thou Art Come … for Such a Time as This” on Esther. The panelists for this roundtable were Martin Tanner, Bruce Webster and Kris Frederickson. This roundtable was extracted from the June 19th broadcast of Interpreter Radio. The complete show may be heard at https://interpreterfoundation.org/interpreter-radio-show-June-19-2022/. The Interpreter Radio Show can be heard Sunday evenings from 7 to 9 PM (MDT), on K-TALK, AM 1640, or you can listen live on the Internet at ktalkmedia.com. Call in to 801-254-1640 with your questions and comments during the live show.

The Interpreter Radio Show is a weekly discussion of matters of interest to the hosts, guests, and callers of the show. The views expressed on the Interpreter Radio Show are those of the individuals involved and do not necessarily reflect the views of the Interpreter Foundation, nor should statements made on the show be construed as official doctrinal statements of the Church.

 

Episode 1 ⎜ Episode 2 ⎜ Episode 3 ⎜ Episode 4 ⎜ Episode 5 ⎜ Episode 6 ⎜ Episode 7 ⎜ Episode 8 ⎜ Episode 9 ⎜ Episode 10 ⎜ Episode 11 ⎜ Episode 12 ⎜ Episode 13 ⎜ Episode 14 ⎜ Episode 15 ⎜ Episode 16 ⎜ Episode 17 ⎜ Episode 18 ⎜ Episode 19 ⎜ Episode 20 ⎜ Episode 21 ⎜ Episode 22 ⎜ Episode 23 ⎜ Episode 24 ⎜ Episode 25 ⎜ Episode 26 ⎜ Episode 27 ⎜ Episode 28 ⎜ Episode 29 ⎜ Episode 30 ⎜ Episode 31 ⎜ Episode 32 ⎜ Episode 33

 

What do we know about the practice of plural marriage in the early Church? Who was Fanny Alger?

This is the thirteenth in a series compiled from the many interviews conducted during the course of the Witnesses film project. This series of mini-films is being released each Saturday at 7pm MDT. These additional resources are hosted by Camrey Bagley Fox, who played Emma Smith in Witnesses, as she introduces and visits with a variety of experts. These individuals answer questions or address accusations against the witnesses, also helping viewers understand the context of the times in which the witnesses lived. For more information, go to https://witnessesofthebookofmormon.org/ or watch the documentary movie Undaunted.

Short clips from this episode are also available on

Abstract: The Book of Mormon sheds light on a “great mystery” located in John 10:16 (D&C 10:64). In this paper, using a comparative method that traces intersecting pastoral imagery, I argue that John 10:16–18 (as opposed to merely John 10:16) not only refers to Jesus’s visit to the Lehites in Bountiful and the lost tribes of Israel (the standard LDS view), but that it has a scripturally warranted covenant-connection to the emergence and dissemination of the Nephite record. Specifically, the Book of Mormon, according to the Good Shepherd (3 Nephi 15:12–16:20), effectively serves as his recognizable voice to the inhabitants of the earth across time and space. The Nephite record has come forth so that the Lord’s sheep (those who hear his voice in and through that record in the final dispensation) may be safely gathered into the fold before he comes in glory to reign as a second King David. The Nephite record’s coming forth to eventually establish peace on earth was foretold by prophets such as Isaiah (Isaiah 52:7–10), Ezekiel (Ezekiel 34:23–25; 37:15–26), and Nephi (1 Nephi 13:34–37, 40–14:2; 1 Nephi 22:16–28). The value of this comparative approach is to recast our understanding of various passages of scripture, even as additional value is assigned to the Nephite record as the covenant of peace.

“And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.” (John 10:16)

Jesus Christ’s reference to his “other sheep” in John 10:16 is perhaps not well understood. Latter-day Saint scholars generally view the reference as pointing to the Lehites that Jesus addresses in 3 Nephi and those of the lost tribes of the house of Israel whom he subsequently visits, [Page 146]of whom we have no present account. Among non-Latter-day Saint scholars, there appear to be several perspectives on the “other sheep,” but one predominates: the other-sheep phrase refers to those who would hear the Good Shepherd’s voice among the early Gentiles.1 On one hand, though, a little learning is a dangerous thing insofar as it diminishes the expectation of discovery due to received assumptions; on the other hand, where there is no exegetical inheritance, scholarly speculations tend to multiply. Some scholars have posited in the concise and elusive passage in John 10:16 an assurance that others would yet hear the voice of the Good Shepherd in future generations, that his voice would eventually be unto all across time and place. The Good Shepherd’s voice, for these scholars, would be unto all the “children of God, both Jews and Gentiles.”2 Nevertheless, what is precisely evoked when examining John 10:16 appears to remain a relative mystery. This paper, therefore, seeks to explain not only who the other sheep are, but more significantly, when and especially how they are to be brought into the fold according to the eschatological prophecies that employ pastoral imagery. Implicit in this approach is an affirmation that the gathering and numbering of the sheep requires meeting the condition...

Between March 7th and October 17th in 1954, Hugh Nibley delivered a series of 30 weekly lectures on KSL Radio that were also published as pamphlets. The series called “Time Vindicates the Prophets” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

This lecture addresses the need for scriptures and revelation and suggests that the two are not controversial but complementary.

All 30 recordings are available immediately in the Complete Bibliography for Hugh Nibley (CBHN) at https://interpreterfoundation.org/bibliographies/hugh-w-nibley/lectures/

 

This is an Interpreter Radio Roundtable for Come, Follow Me Old Testament Lesson 30, “I Am Doing a Great Work” on Ezra 1; 3–7; Nehemiah 2; 4–6; 8. The panelists for this roundtable were Martin Tanner, John Gee and Kevin Christensen. This roundtable was extracted from the June 12th broadcast of Interpreter Radio. The complete show may be heard at https://interpreterfoundation.org/interpreter-radio-show-June-12-2022/. The Interpreter Radio Show can be heard Sunday evenings from 7 to 9 PM (MDT), on K-TALK, AM 1640, or you can listen live on the Internet at ktalkmedia.com. Call in to 801-254-1640 with your questions and comments during the live show.

The Interpreter Radio Show is a weekly discussion of matters of interest to the hosts, guests, and callers of the show. The views expressed on the Interpreter Radio Show are those of the individuals involved and do not necessarily reflect the views of the Interpreter Foundation, nor should statements made on the show be construed as official doctrinal statements of the Church.

 

Episode 1 ⎜ Episode 2 ⎜ Episode 3 ⎜ Episode 4 ⎜ Episode 5 ⎜ Episode 6 ⎜ Episode 7 ⎜ Episode 8 ⎜ Episode 9 ⎜ Episode 10 ⎜ Episode 11 ⎜ Episode 12 ⎜ Episode 13 ⎜ Episode 14 ⎜ Episode 15 ⎜ Episode 16 ⎜ Episode 17 ⎜ Episode 18 ⎜ Episode 19 ⎜ Episode 20 ⎜ Episode 21 ⎜ Episode 22 ⎜ Episode 23 ⎜ Episode 24 ⎜ Episode 25 ⎜ Episode 26 ⎜ Episode 27 ⎜ Episode 28 ⎜ Episode 29 ⎜ Episode 30 ⎜ Episode 31 ⎜ Episode 32 ⎜ Episode 33

 

In 1838, in reaction to persecution, some members of the Church formed a vigilante group known as the Danites. Much has been made of this group in folklore and anti-LDS propaganda. What do we actually know about this group?

This is the twelfth in a series compiled from the many interviews conducted during the course of the Witnesses film project. This series of mini-films is being released each Saturday at 7pm MDT. These additional resources are hosted by Camrey Bagley Fox, who played Emma Smith in Witnesses, as she introduces and visits with a variety of experts. These individuals answer questions or address accusations against the witnesses, also helping viewers understand the context of the times in which the witnesses lived. For more information, go to https://witnessesofthebookofmormon.org/ or watch the documentary movie

Abstract: Contemporary Palestinian archaeology has produced two major threats to traditional interpretations of the history of ancient Israel. The first threat, which derives from scientific discomfort with the exodus story as an explanation for the sudden population expansion in southern Palestine at the beginning of the Iron Age (c. 1200 bce), has led to a wide variety of theories about how these Israelites could have been drawn from existing populations in the general area. This challenge is answerable in ways that preserve the exodus account, which is fundamental to the Book of Mormon as well as the Bible. The second threat is the glaring mismatch between the biblical glorification of David and Solomon’s “empire” and disparagement of the northern kingdom combined with the archaeological finding that the cities of the northern kingdom were far larger and more advanced than Jerusalem and the south. This discrepancy between archaeology and the biblical record provided support for the widely embraced theory that everything from Genesis through Kings had been revised to promote the political and religious preeminence of Judah above the other tribes. This second challenge does fit the archaeology and contemporary textual interpretations. But it also provides stronger grounding for the hypothesis that Nephi’s Brass Plates could have been produced by an ancient Manassite scribal school of which he and his father were highly trained members, and which may have been out of sync with the Jewish scribal schools and the elders of Jerusalem.

.chiasm-b {padding-left: 2em;} .chiasm-c {padding-left: 4em;} .chiasm-d {padding-left: 6em;} .chiasm-e {padding-left: 8em;} .chiasm-f {padding-left: 10em;} .chiasm-g {padding-left: 12em;}

In previous papers I have argued that, in the historical and cultural context of late seventh-century bce Jerusalem, Lehi and Nephi would have been seen as highly trained scribes belonging to a Manassite scribal school,1 and that the Brass Plates could have been understood as a recent project designed to preserve the Abrahamic/Manassite tradition of [Page 112]history and scripture in the Egyptian language in the face of the newly undertaken Judahite version (that would eventually result in the Hebrew Bible).2 Those three papers incorporated numerous relevant findings from modern archaeology, while largely ignoring an important dimension of contemporary archaeological interpretations that would flatly dismiss the Book of Mormon account of the history of ancient Israel. While modern archaeology has not produced a clearly documented or even unified alternative history to the traditional biblical version, it has staked out important claims about the origins of the ethnic people of Israel that directly challenge the perspectives that are fundamental to both the biblical and the Book of Mormon accounts. But all such claims are based on interpretations of artifacts. In this paper I will first discuss those interpretations and their alternatives to demonstrate the continuing plausibility of the Book of Mormon’s account of Nephi’s Brass Plates. Secondly, I will explore archaeological discoveries in the northern kingdom that possibly support or give helpful insight to my hypothesized Manassite s...

 

In this episode, our hosts Martin Tanner, Bruce Webster and Kris Frederickson talked about Fatherhood. You can listen to or download the June 19th broadcast of the Interpreter Radio Show below. It will also be included in our podcast feed (https://interpreterfoundation.org/feeds/podcast). The second portion of the show is a roundtable discussing the upcoming Come Follow Me lesson #31 (Esther). The Interpreter Radio Show can be heard Sunday evenings from 7 to 9 PM (MDT), on K-TALK, AM 1640, or you can listen live on the Internet at ktalkmedia.com. Call in to 801-254-1640 with your questions and comments during the live show.

 

Original air date: June 19, 2022. This recording has been edited to remove commercial breaks.

The Interpreter Radio Show is a weekly discussion of matters of interest to the hosts, guests, and callers of the show. The views expressed on the Interpreter Radio Show are those of the individuals involved and do not necessarily reflect the views of the Interpreter Foundation, nor should statements made on the show be construed as official doctrinal statements of the Church.

 

 

In this episode, our hosts Martin Tanner, John Gee and Kevin Christensen discussed “Under the Banner of Heaven”. You can listen to or download the June 12th broadcast of the Interpreter Radio Show below. It will also be included in our podcast feed (https://interpreterfoundation.org/feeds/podcast). The second portion of the show is a roundtable discussing the upcoming Come Follow Me lesson #30 (Ezra 1; 3–7; Nehemiah 2; 4–6; 8). The Interpreter Radio Show can be heard Sunday evenings from 7 to 9 PM (MDT), on K-TALK, AM 1640, or you can listen live on the Internet at ktalkmedia.com. Call in to 801-254-1640 with your questions and comments during the live show.

 

Original air date: June 12, 2022. This recording has been edited to remove commercial breaks.

The Interpreter Radio Show is a weekly discussion of matters of interest to the hosts, guests, and callers of the show. The views expressed on the Interpreter Radio Show are those of the individuals involved and do not necessarily reflect the views of the Interpreter Foundation, nor should statements made on the show be construed as official doctrinal statements of the Church.