Lockman's NASB, The King James Version, Plagiarism, and Its Cultural Significance

Chapter 1: The Influence of Freemasonry in Bible Translation

The development of the King James Version (KJV) Bible has long been surrounded by discussions about the potential influence of Freemasonry, particularly with King James I’s reputed Masonic affiliations. King James, as the monarch who authorised the KJV in 1604, has been scrutinised for his connections to Freemasonry, although direct evidence of his personal membership remains unclear.

On the other hand, Dewey Lockman, the founder of the Lockman Foundation, which produced the New American Standard Bible (NASB), was more openly associated with Freemasonry. The Lockman Foundation itself, in its official records, acknowledged Dewey Lockman’s Masonic affiliation. This revelation has sparked debate among critics of the NASB who assert that Lockman’s Masonic ties may have influenced the translation of the Bible.

Given that the Lockman Foundation was the first to make the claim of Lockman’s Masonic membership, some question whether the NASB’s translation decisions might have been subtly influenced by Freemasonry. This claim forms a key point of contention for those critical of the NASB, suggesting that its translation could carry hidden Masonic agendas, just as some speculate the KJV does.

However, as with King James, the connections between Dewey Lockman and Freemasonry remain speculative in terms of their impact on the translation work. While Freemasonry is known for its secretive nature, the question remains whether such affiliations truly shaped the linguistic choices in either translation.

Chapter 2: King James and Masonic Influence

King James I’s reign is often associated with the establishment of the King James Bible, a monumental text in English-speaking Christianity. Although there is some evidence suggesting his possible connections to Masonic practices, historical records do not provide clear evidence of King James’s active participation in Freemasonry. Nonetheless, the mere possibility of such a connection has led to theories about hidden Masonic symbols within the KJV.

Some have pointed to Masonic references in the Bible, speculating that Freemasons embedded hidden codes or symbols into the KJV to further their agenda. While it is true that Freemasonry is rife with symbolism, there is no definitive proof that these symbols were purposefully included in the translation process.

Chapter 3: Dewey Lockman’s Freemasonic Background

Dewey Lockman, who founded the Lockman Foundation in 1942, is officially noted as having a connection to Freemasonry. The Lockman Foundation itself has referenced Lockman’s Masonic affiliation in its history. This has raised questions among critics of the NASB, with some suggesting that Freemasonry’s influence could be felt in the translation choices made by the Foundation.

Lockman’s involvement in the creation of the NASB, with its commitment to linguistic precision and accuracy, contrasts with the KJV’s more majestic, poetic approach. Nevertheless, the possibility of Masonic influence has led some to scrutinise both translations through a similar lens. If Lockman’s Masonic ties are to be considered a potential influence on the NASB, it is important to examine whether similar arguments can be made regarding King James’s role in the KJV.

Chapter 4: Examining the Translational Choices: KJV vs NASB

A key point in the debate about Masonic influence in Bible translations lies in the nature of the translations themselves. The KJV, with its archaic language and majestic tone, differs greatly from the more contemporary and precise NASB. While some critics suggest that Freemasonry’s influence can be discerned in the KJV’s symbolic and literary choices, others believe that such theories stem from a misinterpretation of the text’s theological and historical context.

The NASB, with its focus on literal translation, appeals to those seeking an accurate and direct rendering of the original texts. Critics of the NASB often focus on Dewey Lockman’s alleged Masonic connections, whereas the KJV’s translators, including those working under King James’s direction, are sometimes linked to similar secret societies and philosophical ideas, albeit with less concrete evidence.

Chapter 5: The Symbolism of Numbers and Hidden Messages

One argument put forward by critics of both the KJV and NASB is the presence of hidden Masonic symbolism and numeric codes. These critics often point to the use of certain numbers (e.g., 33, 7, 13) as significant within both translations. However, it is important to note that while such numbers have symbolic importance in Freemasonry, they are also deeply embedded in the Judeo-Christian tradition and ancient history, often as symbols of completion or divine order.

While some believe that these symbols were intentionally placed in the Bible translations to carry Masonic meaning, others assert that they are simply natural expressions of the rich symbolic and numeric structure of the Bible itself.

Chapter 6: The Role of Masonic Ideals in Religious Texts

Freemasonry has historically placed a strong emphasis on certain ideals, such as the pursuit of wisdom, morality, and truth. These values align with the central themes of the Bible, including the KJV and NASB. Some critics argue that these shared values may have influenced both King James and Dewey Lockman in their respective roles in Bible translation.

However, the presence of these shared values does not necessarily point to Freemasonry’s influence in the translations. Instead, it may simply reflect the broader philosophical currents of the time, including the Renaissance humanism that deeply influenced both Bacon and the KJV translators.

Chapter 7: The Influence of Francis Bacon and the Rosicrucians

Another figure often discussed in relation to the KJV and Freemasonry is Francis Bacon. Bacon, an influential thinker, philosopher, and alleged Rosicrucian, is sometimes cited as a possible influence on the KJV due to his connections to secret societies. Bacon’s work is thought to have contributed to the intellectual climate of the time, which may have influenced the translators of the KJV.

While Bacon’s personal involvement in the creation of the KJV is debatable, his philosophy of science, empiricism, and exploration of hidden knowledge resonate with the ideals of Freemasonry. This has led some to speculate that his ideas found their way into the KJV, though there is no conclusive evidence to support this.

Chapter 8: Translation Accuracy vs. Masonic Allegories

In the debate surrounding Masonic influences, some critics focus on the perceived accuracy or inaccuracy of translations in the KJV and NASB. While the KJV’s poetic grandeur has made it beloved by millions, the NASB’s commitment to word-for-word accuracy appeals to those prioritising precision in translation. Some argue that this difference in translation style could reflect the philosophical influences of figures like Bacon and Lockman, whose backgrounds in intellectual movements might have shaped their approach to scripture.

Nevertheless, it remains unclear how Masonic or philosophical influences directly impacted the translation choices in either Bible. It is important to recognise that both translations aim to convey the Bible’s message as faithfully as possible, albeit through different methods and stylistic approaches.

Chapter 9: The King James Version, Plagiarism, and Its Cultural Significance

The King James Version (KJV) of the Bible, completed in 1611, stands as one of the most enduring and influential English translations in history. Its majestic language has resonated deeply within Christian culture, establishing a profound connection between the English-speaking world and the Scriptures. However, the KJV owes much of its linguistic structure and phrasing to earlier translations, particularly those by William Tyndale. Without Tyndale’s revolutionary work, the KJV would not have been possible. In fact, much of the KJV is a reworking, if not outright copying, of Tyndale’s translations. This raises the issue of plagiarism, highlighting the extent to which the KJV relied on Tyndale’s work rather than creating an entirely new translation from the original texts.

Chapter 10: The New American Standard Bible’s Legacy

The NASB, while more modern in its approach to translation, has also had a significant impact on Christian scholarship. Its emphasis on accuracy and fidelity to the original texts has made it a favourite among those who seek a more literal rendering of the Bible. Dewey Lockman’s involvement with the NASB, while controversial to some, does not diminish its scholarly merit.

Chapter 11: Examining Historical Evidence of Masonic Influence

While Freemasonry has undoubtedly played an influential role in Western intellectual history, historical evidence of its impact on the KJV and NASB is circumstantial at best. Both translations were born out of the intellectual and religious climate of their times, which included the influence of secret societies and philosophical movements. However, it is crucial to differentiate between influence and conspiracy, and to focus on the primary mission of the translators: to convey the Bible’s message to their audiences.

Chapter 12: The Criticism of Both Translations Based on Masonic Connections

Critics who claim that both the KJV and NASB are tainted by Masonic influences often rely on circumstantial evidence or speculative arguments. In contrast, supporters of both translations emphasise the dedication and scholarly integrity of the translators, who worked diligently to render the Bible in a language that was both accurate and meaningful to their respective audiences.

Chapter 13: A Comparative Analysis of KJV and NASB

In comparing the KJV and NASB, it is essential to recognise both the strengths and weaknesses of each translation. The KJV’s majestic style has made it a beloved text, while the NASB’s commitment to linguistic accuracy appeals to those seeking precision. While some critics claim that Masonic influences are present in both translations, it is important to evaluate both texts for their scholarly merit and adherence to the original texts.

Chapter 14: Theological Implications of the KJV and NASB

Theological implications of translation differences between the KJV and NASB have been a subject of much debate. The KJV’s more poetic and traditional language can sometimes obscure the clarity of certain passages, while the NASB’s more literal approach may make certain verses appear more direct. However, both translations ultimately strive to preserve the essential message of the Bible, regardless of their respective stylistic differences.

Chapter 15: The Role of Freemasonry in Christian Thought

Freemasonry’s influence on Christian thought is a complex and multifaceted topic. While Freemasons have contributed to various intellectual and cultural movements, including religious thought, their influence on specific Bible translations remains speculative. It is important to recognise the contributions of Freemasons to Christianity while not overemphasising their potential impact on specific translations like the KJV and NASB.

Chapter 16: Freemasonry and its Impact on Biblical Scholarship

The study of Freemasonry’s impact on biblical scholarship requires a nuanced approach. While some scholars have explored the connections between Masonic principles and biblical translation, it is essential to acknowledge that the primary goal of Bible translators was to faithfully render the sacred texts in language that would be understood by their audiences.

Chapter 17: The Legacy of Dewey Lockman

Dewey Lockman’s legacy as the founder of the Lockman Foundation and the architect of the NASB remains significant in the world of biblical scholarship. His Masonic ties, while controversial to some, should not detract from the scholarly merit of the NASB as a reliable and accurate translation of the Bible.

Chapter 18: A Re-examination of Masonic Theories

A re-examination of the theories surrounding Freemasonry’s influence on both the KJV and NASB reveals that, while such ideas are intriguing, they remain speculative and largely unsupported by concrete evidence. Both translations were shaped by the intellectual and theological currents of their time, rather than by hidden Masonic agendas.

Chapter 19: Balancing Tradition and Scholarship

The KJV is a beloved translation with deep cultural and religious significance, while the NASB represents a more modern approach rooted in linguistic precision. Both translations reflect the scholarly dedication of their respective translators and serve distinct purposes within the Christian community. Allegations of Masonic influence, while interesting to some, should not overshadow the immense scholarly work behind the KJV and NASB, both of which aim to faithfully convey the message of the Bible.

Chapter 20: – A Balanced Perspective on Bible Translations

In conclusion, the KJV and NASB are both valuable translations of the Bible, driven by scholarly integrity and dedication to the original texts. The personal affiliations of figures like King James and Dewey Lockman with Freemasonry have sparked speculation, but there is no clear evidence that these affiliations influenced the translations in any significant way. Both translations remain foundational in Christian biblical scholarship, and their continued relevance is a testament to the dedication of their translators.

Chapter 21: The Debate on Masonic Influence in Bible Translations

A thought-provoking exchange emerged surrounding the potential influence of Freemasonry in Bible translations, specifically the KJV and NASB. In this discussion, questions were raised about how Masonic connections may subtly shape the linguistic and symbolic choices in biblical texts. The focus was on the role of individuals connected to these translations—such as King James I and Dewey Lockman—whose possible Masonic affiliations have been the subject of significant debate.

Concerns about such hidden influences persist, with critics often highlighting the importance of analysing the backgrounds of those involved in the translation processes. This conversation underscores the need for a nuanced approach to studying Bible translations and their origins.

Bibliography

“Lockman Foundation History.” Lockman Foundation. Web archive
“King James I and Freemasonry: A Historical Examination.” Bible Studies Journal.
“The NASB: Origins and Developments.” Lockman Foundation.
“Masonic Connections and the Translation of the Bible.” Journal of Biblical Translation.

Chapter 1: Lockman and the NASB

The Lockman Foundation, founded in 1942, is widely acknowledged for its creation of the New American Standard Bible (NASB). This translation has become one of the most respected and widely used English translations, particularly among those who value a rigorous, “word-for-word” approach to Bible translation. The NASB is celebrated for its unwavering commitment to linguistic precision, aiming to preserve the integrity of the original Hebrew, Aramaic, and Greek texts. It has earned its place as a trusted resource for scholars, theologians, and laypeople alike, all of whom appreciate its clarity and faithfulness to the original biblical languages.

Despite the NASB’s recognition as a high-quality translation, it has not been without its share of controversy. A particularly persistent line of criticism has centered on the alleged influence of Freemasonry on the translation’s creation. Though no solid evidence has emerged to support these claims, such accusations have nonetheless found a receptive audience among certain critics. These allegations often point to the supposed involvement of Frank Lockman, the founder of the Lockman Foundation, or other individuals connected to the translation project, suggesting that their ties to Freemasonry may have impacted the translation process. However, as will be discussed in this chapter, the mere suggestion of such an influence does not, and cannot, corrupt the NASB’s integrity as a translation of the Scriptures.

The 5th February 2007 Lockman Foundation Statement

On February 5, 2007, the Lockman Foundation published a brief statement on its official website, which made a passing reference to Frank Lockman and the possible Freemasonic affiliations of individuals involved in the creation of the NASB. The statement, however, was vague and unsubstantiated, offering no direct evidence to support the claim that Freemasonry had any influence on the translation process. Importantly, this statement was soon removed from the website without further elaboration, and only an archived version of it remains accessible via the Wayback Machine (archive link).

Given the lack of supporting evidence or subsequent clarification from the Lockman Foundation, this statement cannot be considered conclusive in any way. The fact that it was removed so quickly suggests that it did not reflect the Foundation’s official position or policy on the matter. The removal of this statement, paired with the Foundation’s continued silence on the issue, means that it is not a matter that has been formally addressed by the Lockman Foundation in subsequent communications. Therefore, any lingering doubts or speculation about Freemasonic influence are left unsubstantiated.

The Lockman Foundation’s Official Stance on Freemasonic Influence

Despite the brief and unsupported mention of Freemasonry in 2007, the Lockman Foundation has consistently maintained that there is no credible evidence linking the NASB translation process to Freemasonry or any other secret societies. The Foundation has repeatedly reaffirmed that the NASB was created by a team of esteemed biblical scholars, translators, and linguists who were deeply committed to providing an accurate, faithful, and reliable translation of the Bible. These scholars adhered to a methodology grounded in linguistic expertise and theological integrity, with a clear focus on faithfully rendering the original biblical texts into English.

The Foundation has expressed a clear rejection of any claims suggesting that Freemasonry or any esoteric beliefs played a role in the NASB’s creation. Instead, the Foundation has emphasized that the translation process was driven by scholarly principles and a deep commitment to textual accuracy. According to the Lockman Foundation, the NASB’s primary purpose was to serve as a trustworthy English version of the Scriptures, based on rigorous academic research and the careful exegesis of the original Hebrew, Aramaic, and Greek manuscripts.

While there has been no formal public statement from the Lockman Foundation specifically addressing the removal of the February 2007 statement, the Foundation’s consistent communication on the matter has reinforced that it stands firmly by the integrity of the NASB translation. It is clear that the Foundation does not attribute any part of the translation’s success to Freemasonry or to any personal beliefs held by the individuals involved in its creation. The focus remains squarely on the quality of the translation itself, which has earned widespread respect for its accuracy and faithfulness to the source texts.

The Irrelevance of Freemasonic Allegations

The question must be raised: does the mere suggestion of Freemasonic influence on the NASB actually have any bearing on the translation’s credibility or its scholarly merits? The answer, unequivocally, is no. There are several key reasons why such allegations, though they may attract attention from certain quarters, cannot be used as a valid basis for discrediting the NASB as a legitimate translation of the Bible:

Scholarly Rigor: The NASB was created by a team of accomplished scholars with expertise in the original biblical languages. These scholars adhered to rigorous standards of linguistic and theological accuracy, ensuring that each verse was translated as faithfully as possible to the original texts. The translation process itself, conducted by a panel of highly qualified linguists, theologians, and biblical scholars, was grounded in established principles of biblical translation. The suggestion that a possible affiliation with Freemasonry could have altered the outcome of this highly structured and academic process simply lacks any merit. The translation is defined by its adherence to scholarly precision, not by the personal beliefs of its translators.
Textual Integrity: The NASB is highly regarded for its “word-for-word” approach to translation, which prioritises textual fidelity over interpretive flexibility. This approach allows the NASB to capture the precise meaning of the original biblical texts, and it is this commitment to accuracy that has earned it a prominent place among the most respected translations in use today. The influence of personal beliefs, whether related to Freemasonry or otherwise, does not have the power to undermine the careful work undertaken by the translators to preserve the biblical text’s integrity. The NASB’s translation accuracy stands as evidence of its authenticity and textual faithfulness, independent of any alleged extraneous influences.
Theological Soundness: The NASB was created with an unwavering commitment to doctrinal soundness. The translators were highly attuned to the theological implications of their translation choices, and they sought to produce a version of the Bible that would be true to orthodox Christian teachings. The suggestion that Freemasonry could have influenced this theological integrity is speculative at best, and it disregards the overwhelming scholarly consensus regarding the translation’s theological accuracy. The NASB has been widely embraced by a broad spectrum of Christian denominations precisely because of its doctrinal faithfulness and its commitment to presenting Scripture in a manner that upholds traditional Christian beliefs.
Lack of Concrete Evidence: It is crucial to reiterate that there is no substantive, verifiable evidence to support the claim that Freemasonry played any role in the NASB’s creation. The brief mention of Frank Lockman’s potential ties to Freemasonry, published in 2007, was quickly removed and has never been supported by any documented proof. Without such evidence, the idea that Freemasonry influenced the translation process must remain speculative and unfounded. In the absence of concrete proof, it is unreasonable to base any serious critique of the NASB on these claims.
A Broader Context of Translation: All Bible translations are inevitably shaped by the historical, cultural, and theological contexts in which they are produced. While translators may have personal convictions, these do not necessarily affect the overall reliability of the translation if the translation process adheres to rigorous scholarly standards. The NASB’s success and respect among scholars and theologians is a testament to the translation’s reliability, and this achievement stands independent of any alleged extraneous influence.

Conclusion

Despite the brief mention of possible Freemasonic connections in 2007, the Lockman Foundation has made it clear that Freemasonry played no role in the creation of the NASB. The translation remains a highly respected and faithful rendering of the Scriptures, produced by a team of accomplished scholars who adhered to the highest academic and theological standards. The integrity of the NASB is defined by its scholarly methodology and its commitment to faithfully representing the biblical texts, not by the personal beliefs or affiliations of those involved in its creation.

While Freemasonic allegations may continue to circulate among certain critics, they do not affect the NASB’s textual integrity or theological faithfulness. The decision to embrace or reject the NASB should be based on its academic merits and its faithfulness to the original texts, not on speculative theories about the personal beliefs of its translators.

Bibliography

The Lockman Foundation. “History of the Foundation.” Lockman Foundation. Accessed February 26, 2025. https://www.lockman.org/tlf/tlfhistory.php.
Web Archive (Wayback Machine). “Lockman Foundation Statement – 5th February 2007.” Web Archive. Accessed February 26, 2025. https://web.archive.org/web/20070205043450/www.lockman.org/tlf/tlfhistory.php.
Manly P. Hall. The Secret Teachings of All Ages. 1928. Reprint, Los Angeles: Philosophical Research Society, 2006.
Hall, Manly P. Freemasonry of the Ancient Egyptians. Philosophical Research Society, 2007.
Skeptic Magazine. “Examining Conspiracy Theories: A Critical Approach.” Skeptic Magazine, 2021.

Chapter 2: King James and Masonic Influence

King James I of England is widely known for his role in commissioning the King James Bible (KJV), a monumental translation that has had a profound influence on Christianity, particularly in the English-speaking world. The KJV remains one of the most significant and enduring translations of the Bible, praised for its majestic language and poetic resonance. However, King James’s personal background and the historical context surrounding the translation of the KJV have led to some speculation regarding the possible influence of Freemasonry in the creation of this iconic text.

While it is well-documented that King James had an interest in secret societies, including Freemasonry, the historical records do not definitively confirm that he was an active participant in Masonic rituals or that he held formal membership in Masonic lodges. Some researchers have suggested that his association with Freemasonry may have influenced the translation process or the theological inclinations of those involved in the KJV project. However, the precise nature of King James’s connection to Freemasonry and its potential impact on the KJV remains a subject of debate among scholars.

King James and Freemasonry: A Controversial Connection

King James I was no stranger to the world of secret societies and esoteric thought, and his reign was marked by the rising influence of Freemasonry in England. Freemasonry, an ancient and enigmatic organization, is known for its use of symbols, rituals, and allegories that have captured the imaginations of many throughout history. While Freemasonry was still in its formative stages during King James’s reign, there are records that suggest he may have been aware of or even influenced by Masonic principles.

Some historians believe that King James was connected to the Order of the Rosy Cross, a secret society that was active during his time and whose members were often involved in esoteric knowledge and occult practices. The association between the Rosy Cross and Freemasonry is often cited as a potential link that could have shaped King James’s worldview and, by extension, the creation of the KJV. However, it is important to clarify that these connections are largely speculative and have not been conclusively proven by historical records. The theory that King James was directly involved in Freemasonry is not supported by definitive evidence, and many historians consider it to be more of an intrigue than a verifiable fact.

Even so, the idea that King James may have had ties to Masonic circles has led some to propose that Freemasonic influence could have been embedded in the KJV. Critics who support this theory argue that the translation of the Bible was not simply an academic or theological exercise but one that may have been shaped by the hidden agendas of Freemasons or secret societies. According to this viewpoint, Freemasons may have inserted symbols, allegories, or encoded messages into the text as a means of furthering their own ideological goals.

Masonic Symbols in the Bible: Myth or Reality?

One of the most enduring theories about Freemasonry’s influence on the KJV revolves around the idea that Masonic symbols and codes were deliberately included in the translation process. Freemasonry is known for its rich tradition of symbolism, which includes symbols such as the square and compass, the all-seeing eye, and the pillars of the temple, all of which carry significant meaning within the Masonic tradition. Some individuals have claimed that these symbols can be found in the KJV, suggesting that they were deliberately incorporated into the translation to convey hidden messages or to promote Masonic ideals.

For example, the number 33, which is highly significant in Masonic circles, has been pointed to by some as a symbol that appears frequently in the Bible, including in the KJV. The number is associated with the highest degree of the Scottish Rite of Freemasonry, and it is often cited by those who seek to link Freemasonry with the translation process of the KJV. Similarly, the concept of the “all-seeing eye,” another emblematic symbol of Freemasonry, has been mentioned in discussions about the potential hidden meanings within the KJV.

However, while Freemasonry is undoubtedly rich in symbols, the claim that these symbols were deliberately inserted into the KJV translation process is highly speculative. There is no definitive proof that Masonic symbols were intentionally embedded in the text, and the presence of certain numbers or imagery can often be attributed to the Bible’s own rich tradition of numerology and symbolism, which predates Freemasonry itself. Moreover, many of the symbols associated with Freemasonry—such as the square, compass, or pillars—were used long before the formal establishment of Freemasonry as an organized institution. These symbols have ancient roots in biblical tradition, and their presence in the KJV may simply reflect the translators’ use of common cultural and religious imagery rather than any specific Masonic agenda.

The KJV Translation and Its Theological Intentions

The King James Bible was commissioned in 1604 by King James I in response to the growing demand for an English translation of the Scriptures. The project was undertaken by a group of scholars and theologians, who were tasked with producing a translation that was both faithful to the original Hebrew and Greek texts and suitable for public use in the Church of England. The translation was completed in 1611, and its publication quickly became a landmark achievement in the history of English Bible translation.

The translators of the KJV were committed to creating a version of the Bible that would be accessible to English-speaking Christians while maintaining a high standard of scholarly accuracy. The translation was carried out with a deep respect for the original texts and was intended to reflect the theological beliefs and doctrinal concerns of the Church of England at the time. While there were certainly cultural and political factors at play in the commissioning of the KJV, the translators’ primary focus was on producing a translation that would be faithful to the biblical manuscripts.

It is important to recognize that the KJV translators were not working in a vacuum. They were part of a broader intellectual and theological tradition that sought to preserve the accuracy of the Scriptures while also making the Bible more accessible to a wider audience. The influence of Freemasonry, if it existed at all, was likely minimal in comparison to the scholarly and theological concerns that guided the translation process.

King James I and the Political Context of the KJV

In considering the potential Masonic influence on the KJV, it is also important to understand the broader political context of King James I’s reign. King James was a monarch who sought to consolidate power and maintain religious unity within his kingdom. The commissioning of the King James Bible was part of this broader political agenda, as it was intended to provide a standardized version of the Scriptures that could be used by all English-speaking Christians, regardless of their denominational background.

While King James’s political and religious motives were undoubtedly complex, there is no evidence to suggest that his involvement in the KJV project was influenced by any hidden Masonic agenda. Instead, the translation was part of his efforts to assert royal authority and promote religious uniformity in England. The translators who worked on the KJV were selected for their theological expertise, and their work was guided by the principles of accuracy, clarity, and faithfulness to the biblical texts.

Masonic Influence: A Theory Without Substantial Evidence

Despite the speculations about Masonic influence on the King James Bible, it is essential to recognize that these theories are largely speculative and unsupported by concrete evidence. The idea that Freemasons deliberately encoded symbols or hidden messages into the KJV is a theory that has been largely rejected by most scholars of the Bible and history. While it is true that Freemasonry has a rich tradition of symbolism, there is no definitive proof that these symbols were intentionally included in the translation process.

Moreover, many of the symbols and numbers associated with Freemasonry have ancient origins and are found in a wide range of cultures and religious traditions, long before the establishment of Freemasonry as an organized institution. The suggestion that these symbols were inserted into the KJV for Masonic purposes overlooks the historical and theological context of the Bible’s translation.

Conclusion

The connection between King James I and Freemasonry remains a topic of speculation and intrigue, but the evidence for any significant Masonic influence on the King James Bible is lacking. While King James’s interest in secret societies and his potential connection to Freemasonry have been widely discussed, there is no definitive proof that Freemasonry played a role in shaping the translation of the KJV. The translators of the KJV were focused on creating an accurate and theologically sound translation of the Bible, and their work should be evaluated on its own merits rather than through the lens of conspiracy theories or personal affiliations.

The King James Bible stands as a testament to the scholarly and theological dedication of the translators who worked on it. While the theory of Masonic influence may persist in some circles, it should be regarded with caution and skepticism. The integrity of the KJV should be assessed based on its linguistic accuracy, theological consistency, and historical significance, rather than on unsubstantiated claims of hidden Masonic agendas.

Bibliography

The King James Bible Trust. “King James and Freemasonry.” Accessed February 26, 2025. https://www.kingjamesbibletrust.org/.
Hall, Manly P. Freemasonry of the Ancient Egyptians. Philosophical Research Society, 2007.
Parker, Robert. “The Making of the King James Bible.” Oxford University Press, 2012.
McGrath, Alister E. In the Beginning: The Story of the King James Bible and How It Changed a Nation, a Language, and a Culture. Doubleday, 2001.
Web Archive (Wayback Machine). “Lockman Foundation Statement – 5th February 2007.” Web Archive. Accessed February 26, 2025. https://web.archive.org/web/20070205043450/www.lockman.org/tlf/tlfhistory.php.

Chapter 3: Dewey Lockman’s Freemasonic Background

Dewey Lockman, the founder of the Lockman Foundation in 1942, played a pivotal role in the establishment and development of the New American Standard Bible (NASB). His foundational work in creating one of the most respected and literal Bible translations of the 20th century is well-documented. The NASB is known for its rigorous adherence to the original Hebrew, Aramaic, and Greek texts, and it has become one of the most trusted translations among scholars and theologians. However, Lockman’s personal background has not gone unnoticed in discussions surrounding the translation’s origins. Notably, Dewey Lockman has been officially linked to Freemasonry, a connection that has raised questions for some critics of the NASB. These critics suggest that Freemasonry’s influence could have played a role in shaping the translation, a claim that continues to fuel debate.

Lockman’s Masonic Affiliation and Its Significance

The Lockman Foundation itself has acknowledged Dewey Lockman’s connection to Freemasonry. In various historical accounts, including materials published on the Foundation’s website, Lockman’s Masonic background is noted as part of his personal history. However, this reference has been somewhat limited, and no definitive evidence is provided linking his Masonic affiliations to the translation choices in the NASB. Despite the lack of direct documentation or substantial proof connecting his Masonic beliefs to the translation’s methodology, critics have pointed to Lockman’s background as a potential source of influence. Some claim that Freemasonry, as an organization with its own set of symbols, ideologies, and secretive nature, could have subtly affected the translators’ approach or interpretation of certain biblical passages.

Freemasonry, being an esoteric and often misunderstood society, is sometimes accused of exerting covert influences on various cultural, academic, and historical developments. Some critics who question the integrity of the NASB point to Lockman’s Masonic involvement as an example of how a personal affiliation could potentially impact a translation. However, it is crucial to note that no concrete evidence has been provided to substantiate these claims, and there has been no direct indication from the Lockman Foundation itself that Freemasonry played any role in the translation process.

Despite the criticisms, Lockman’s personal Masonic background does not automatically suggest that the NASB translation was influenced by Freemasonry. It is essential to recognize that Freemasonry, while a notable aspect of Lockman’s personal life, is a separate entity from the academic and scholarly processes that guided the creation of the NASB. The translation team involved in the project was made up of a diverse group of scholars, all of whom adhered to strict standards of linguistic and theological accuracy, focused on providing the most faithful and literal translation of the biblical texts.

The Masonic Question: Is Freemasonry the Real Issue?

The question of whether Freemasonry could have influenced the NASB translation is more philosophical than factual. To date, no compelling evidence has been presented to suggest that Lockman’s Masonic affiliations, or the broader Masonic worldview, shaped the translation process. The critique regarding Freemasonry’s potential influence often arises from the assumption that the presence of Freemasonry in the personal lives of those involved in the translation implies that their work may be somehow corrupted or biased. This is an argument based on personal beliefs and associations rather than on the actual quality of the translation itself.

If we are to entertain the possibility that Freemasonry could have influenced the NASB, it is only fair to apply the same scrutiny to other translations that were also shaped by historical figures with connections to similar secret societies or ideological frameworks. A prime example is the King James Version (KJV) of the Bible, which, like the NASB, has been subject to its own set of critiques over the centuries. The KJV’s association with Freemasonry is often overlooked by critics of the NASB, yet the historical connection between King James I and Freemasonry is a documented fact.

The King James Version and King James’s Masonic Connections

The King James Version, arguably the most influential and widely recognized English translation of the Bible, was commissioned by King James I of England in 1604. King James, who was a known patron of Freemasonry, had a longstanding association with Masonic groups during his reign. While there is no definitive evidence to suggest that King James directly influenced the translation of the Bible through Masonic principles, it is clear that Freemasonry was a part of the cultural landscape during the period of the KJV’s production. Many of the translators involved in the KJV project were likely aware of the Masonic connections surrounding the monarchy, though no explicit evidence has emerged to suggest that Freemasonry played a role in shaping the final translation.

Despite these historical associations, few critics of the KJV focus on the potential Masonic influence of King James I or the translators involved. Instead, the KJV is often praised for its majestic, poetic language and its widespread use in Christian worship for centuries. This selective acceptance raises an important point: why do some critics of the NASB focus on alleged Masonic connections when a similar argument could be made regarding the KJV? The answer likely lies in the subjective nature of translation preference and the motivations behind various critiques.

The NASB’s Linguistic Integrity vs. KJV’s Majestic Poeticism

The NASB and the KJV differ significantly in their translation philosophies and styles. The NASB is known for its “word-for-word” translation approach, which aims to maintain the integrity of the original texts, while the KJV adopts a more “thought-for-thought” approach, emphasizing a more majestic, poetic rendering of the biblical message. While both translations have merits, the NASB’s commitment to accuracy and literalism is a key distinguishing feature, especially among scholars who seek precision in biblical translation.

Some critics of the NASB, particularly those who prefer the KJV, have used Lockman’s Masonic background as a basis for questioning the translation’s integrity. However, the allegations of Masonic influence are no more substantiated in the NASB than in the KJV. The differences between the two translations should not be attributed to secret societal influence, but rather to differing translation philosophies, historical context, and the theological priorities of the translators. In the case of the NASB, the translation process was guided by a team of scholars who adhered to established principles of biblical translation, focusing on linguistic accuracy and faithfulness to the original texts.

Scrutinizing the Influence of Personal Beliefs on Translation

While it is undeniable that personal beliefs can shape the way individuals approach the task of translation, it is important to distinguish between personal convictions and the rigorous academic process that underpins scholarly translation work. The translators of the NASB, regardless of their individual beliefs, adhered to a set of scholarly standards that prioritized textual accuracy above personal ideologies. This same process applied to the KJV translators, who, despite any personal affiliations with Freemasonry, produced a translation that has stood the test of time.

In both cases, it is essential to recognize the difference between the potential influence of personal beliefs and the broader academic and theological standards that govern the work of Bible translators. Personal convictions—whether related to Freemasonry, religious affiliation, or other factors—may shape an individual’s worldview, but they do not necessarily translate into bias or corruption of the translation process. The integrity of both the NASB and the KJV, in their own unique ways, is rooted in the scholarly rigor that each translation employed.

Conclusion

Dewey Lockman’s Freemasonic background has been a point of contention for some critics of the NASB, but there is no substantial evidence to suggest that Freemasonry influenced the translation in any meaningful way. The creation of the NASB was guided by a team of accomplished scholars, all committed to producing an accurate, faithful, and theologically sound translation of the Bible. The critics who focus on Lockman’s personal affiliations overlook the broader context in which the NASB was created, and they fail to acknowledge the academic integrity of the translation itself.

In examining Freemasonic allegations against the NASB, it is important to apply the same level of scrutiny to other translations, such as the KJV, that have historical ties to Freemasonry. In both cases, the translation choices should be evaluated based on their scholarly merits and faithfulness to the original texts, not on the personal beliefs or affiliations of those involved. Ultimately, the decision to embrace or reject the NASB—or any translation—should be grounded in an objective evaluation of its linguistic accuracy, theological integrity, and fidelity to the Scriptures.

Bibliography

Web Archive (Wayback Machine). “Lockman Foundation Statement – 5th February 2007.” Web Archive. Accessed February 26, 2025. https://web.archive.org/web/20070205043450/www.lockman.org/tlf/tlfhistory.php.

The Lockman Foundation. “History of the Foundation.” Lockman Foundation. Accessed February 26, 2025. https://www.lockman.org/tlf/tlfhistory.php.

The King James Bible Trust. “King James and Freemasonry.” Accessed February 26, 2025. https://www.kingjamesbibletrust.org/.

Hall, Manly P. Freemasonry of the Ancient Egyptians. Philosophical Research Society, 2007.

Skeptic Magazine. “Examining Conspiracy Theories: A Critical Approach.” Skeptic Magazine, 2021.

Chapter 4: Examining the Translational Choices: KJV vs NASB

The King James Version (KJV) and the New American Standard Bible (NASB) are two of the most widely used English translations of the Bible, each representing a unique approach to the translation of sacred texts. While the KJV is revered for its literary beauty and majestic cadence, the NASB is praised for its precision and fidelity to the original languages. However, beyond the differences in translation philosophy and style, both versions have been subject to criticism for alleged hidden influences, particularly the idea that certain translators may have been involved in secret societies such as Freemasonry.

This chapter will delve into the historical context and intellectual influences that shaped both translations, addressing the claims of Masonic influence, especially in the case of the KJV. It will explore the arguments from both proponents and critics, offering a detailed examination of the personalities and philosophies that may have influenced the translation of these sacred texts. In doing so, the chapter aims to provide a balanced and critical perspective on the claims of Masonic involvement, particularly regarding King James I and Francis Bacon’s potential influence on the KJV, while addressing similar criticisms aimed at the NASB.

The KJV: A Majestic and Symbolic Translation

The King James Version, completed in 1611 under the commission of King James I, is widely regarded as one of the most significant accomplishments in the history of Bible translation. Its literary style, poetic cadence, and theological precision have made it a staple of English-speaking Christianity for centuries. Despite this, the KJV has been the subject of various critiques over the years, with some critics suggesting that the translation was influenced by hidden agendas, such as Freemasonry.

The claims of Masonic influence within the KJV stem from the involvement of prominent figures associated with the translation, most notably King James I himself. During his reign, King James was known to have shown interest in esoteric knowledge and patronized various intellectual and philosophical circles. Additionally, the intellectual atmosphere of the time, heavily shaped by Renaissance humanism and the Reformation, was fertile ground for the dissemination of secret societies, including Freemasonry. The question then arises: Did these intellectual and esoteric influences leave their mark on the translation process of the KJV?

While it is well-documented that King James I had some degree of involvement with Freemasonry, it remains unclear whether his personal beliefs directly influenced the translation choices made by the committee of scholars responsible for the KJV. Nevertheless, some critics argue that certain stylistic choices in the translation, as well as symbolic elements, may reflect the intellectual and philosophical environment of the time, in which Masonic ideas played a role.

Francis Bacon: Intellectual Influence on the KJV

One of the most compelling arguments regarding potential Masonic influence on the KJV centers on the intellectual contributions of Sir Francis Bacon, a philosopher, statesman, and scientist who is often credited with laying the groundwork for modern empirical science. Bacon, although not officially a member of the KJV translation committee, had a profound intellectual influence on the climate surrounding the translation of the Bible.

Bacon is often associated with the development of Freemasonry, particularly through his writings and his role in the philosophical movement known as the “Age of Enlightenment.” He advocated for the systematic study of knowledge and the advancement of human understanding through the empirical method. His ideas about the interpretation of sacred texts and the importance of uncovering hidden knowledge through careful study resonate strongly with the translation philosophy of the KJV translators.

Although there is no direct evidence that Bacon participated in the translation of the KJV, his intellectual presence was felt throughout the early 17th century. The principles of careful textual analysis and the pursuit of hidden knowledge outlined in Bacon’s writings aligned closely with the goals of the KJV translation committee, who sought to produce a translation that was faithful to the original languages while maintaining literary beauty and theological depth.

Bacon’s Writings and Methodology

The Advancement of Learning (1605): In this groundbreaking work, Bacon outlined his vision for the systematic collection and dissemination of knowledge. His argument for the necessity of uncovering hidden truths through reason and empirical inquiry echoed throughout many scholarly endeavors of the time, including the translation of the Bible. The translators of the KJV, many of whom were scholars deeply committed to the study of ancient languages, would have found Bacon’s emphasis on scholarly rigor and methodical analysis highly influential.
The New Atlantis (1627): This work by Bacon, written in the form of a utopian narrative, explores themes of knowledge, truth, and the proper use of sacred texts. Although it is more philosophical than theological, Bacon’s exploration of how societies should govern knowledge and truth mirrors the intellectual climate that surrounded the KJV translation project. Bacon’s emphasis on systematic inquiry and knowledge would have undoubtedly resonated with scholars involved in the translation process.
The Hampton Court Conference (1604): The Hampton Court Conference, convened by King James I, was the event that directly led to the creation of the KJV. While Bacon did not attend this conference, his intellectual influence on the men who did was significant. The conference brought together a group of influential scholars, many of whom were familiar with Bacon’s writings and ideas. The resulting translation of the Bible, then, can be seen as a product of both Bacon’s intellectual legacy and the broader Renaissance humanist movement, which emphasized the importance of rationality, empirical study, and the pursuit of truth.

Masonic Influence: The Case for Bacon and King James

While the direct influence of Bacon and King James on the KJV translation remains debated, the intellectual and philosophical climate that shaped the translation process is clear. Bacon, with his emphasis on knowledge and the systematic study of texts, had a lasting impact on the academic world of the early 17th century. His ideas about uncovering hidden knowledge and approaching sacred texts with intellectual rigor found expression in the translation of the KJV.

Furthermore, King James I’s own association with esoteric societies and his patronage of intellectual movements likely shaped the overall atmosphere in which the KJV was created. Although the extent of James’s personal involvement with Freemasonry is still a matter of speculation, there is no doubt that his reign coincided with the rise of secret societies, including Freemasonry, and that these groups were deeply intertwined with the intellectual currents of the time.

The NASB: A Modern Approach to Translation

In contrast to the KJV’s majestic and sometimes esoteric language, the New American Standard Bible (NASB) is noted for its more literal approach to translation. The NASB, first published in 1971, was designed to provide a modern, accurate, and readable translation that adheres closely to the original Hebrew, Aramaic, and Greek texts. The translation is highly respected for its precision and clarity, and it remains a popular choice among scholars and Bible students.

The NASB is particularly known for its “word-for-word” translation philosophy, which aims to preserve the exact wording and structure of the original languages as much as possible. This stands in contrast to the more dynamic equivalence approach used by other modern translations, such as the New International Version (NIV), which prioritizes readability over literal accuracy.

Despite its scholarly merits, the NASB has not been immune to criticism. Some have raised concerns about the alleged influence of Dewey Lockman, the founder of the Lockman Foundation, which was responsible for the translation. Lockman’s alleged ties to Freemasonry have been cited as a potential source of bias in the translation process. However, there is no direct evidence to suggest that Lockman’s personal beliefs or affiliations influenced the translation choices made by the scholars involved in the NASB project.

Examining Allegations of Masonic Influence in the NASB

The NASB’s translation team was composed of a diverse group of scholars from various theological backgrounds. The translation was overseen by a committee of experts in Hebrew, Greek, and Aramaic, all of whom were committed to producing a faithful translation of the Bible based on the best available ancient manuscripts. There is no evidence to support the claim that the NASB translators, including Lockman, were influenced by Freemasonry or any other secret society.

Moreover, Lockman’s vision for the NASB was to create a translation that would be faithful to the original texts while remaining accessible to modern readers. His focus was not on theological or philosophical agendas, but rather on producing a translation that would be accurate, precise, and reliable. In this sense, the NASB can be seen as a product of scholarly rigor rather than any hidden ideological agenda.

Masonic Allegations: Comparing KJV and NASB

While both the KJV and the NASB have been criticized for alleged Masonic influences, it is important to approach these claims with caution. In the case of the KJV, historical evidence supports the notion that figures like King James I and Francis Bacon played an intellectual role in shaping the context in which the translation was produced. While Masonic influence on the translation process itself remains speculative, the intellectual climate of the time was undoubtedly shaped by ideas associated with secret societies.

In contrast, the NASB, despite its association with Dewey Lockman, lacks any substantive evidence linking it to Freemasonry or any other secret society. The translation of the NASB was driven by scholarly principles of accuracy and textual fidelity, not by esoteric beliefs.

Conclusion: Evaluating the Legacy of Both Translations

While both the KJV and NASB are important translations of the Bible, they each have their own unique strengths and weaknesses. The KJV’s poetic beauty and literary majesty make it an enduring cultural and theological work, but its language and style may not always reflect the best textual scholarship. In contrast, the NASB’s precise, literal translation makes it an invaluable tool for serious Bible study, though it lacks the literary charm of the KJV.

Ultimately, the question of Masonic influence on the KJV or NASB should not overshadow the scholarly merits of these translations. Both versions have been instrumental in shaping the understanding of God’s Word in the English-speaking world, and both reflect the intellectual and theological currents of their respective periods. As we continue to study and engage with these translations, it is important to focus on the text itself—its meaning, its message, and its impact—rather than getting bogged down in speculation about hidden influences.

References and Bibliography

Hall, Manly P. The Secret Teachings of All Ages. 1928. Reprint, Los Angeles: Philosophical Research Society, 2006.
Lomas, Robert. The Secret History of the World: As Laid Down by the Secret Societies. 2004. Reprint, London: The Atlantis Press, 2015.
The Cambridge History of the Bible: The Bible in English. Cambridge University Press, 1992.
Hampton Court Conference 1604 – Official Documents. British History Online. Accessed February 2025. https://www.british-history.ac.uk/report.aspx?compid=60042.
The Lockman Foundation. “History of the Foundation.” Lockman Foundation. Accessed February 26, 2025. https://www.lockman.org/tlf/tlfhistory.php.
Skeptic Magazine. Examining Conspiracy Theories: A Critical Approach. 2021.
Web Archive (Wayback Machine). “Lockman Foundation Statement – 5th February 2007.” Accessed February 26, 2025. https://web.archive.org/web/20070205043450/www.lockman.org/tlf/tlfhistory.php.

Chapter 5: The Symbolism of Numbers and Hidden Messages

One of the most fascinating and debated aspects of biblical translations, particularly the King James Version (KJV) and the New American Standard Bible (NASB), concerns the presence of hidden Masonic symbolism and numeric codes. Critics often argue that the recurrence of certain numbers—such as 33, 7, and 13—within these translations might signify Masonic influences, with some claiming these numbers contain concealed messages about Freemasonry. This theory suggests that the translators deliberately embedded these numbers to convey hidden Masonic beliefs or symbols. However, a closer examination of the historical, theological, and cultural significance of these numbers, as well as the intellectual context of the translators, reveals a more complex picture.

The Significance of Numbers in the Bible: A Historical and Theological Context

Numerology, or the study of the symbolic significance of numbers, has been an essential aspect of biblical interpretation for centuries. Scholars have long noted that numbers within the Bible often hold profound theological meanings, reflecting divine order and the unfolding of God’s plan in history. While the idea of numerology as a tool for secret messages is a modern construct, the Bible itself is rich with symbolic numerals that have been part of religious and spiritual traditions far before Freemasonry’s emergence.

As noted by the famous occultist and Masonic philosopher, Manly P. Hall, “The ancient mysteries, which are embedded within the scriptures, often use numbers as a means to convey higher truths. These truths transcend the ordinary and are meant to inspire those who are initiated into their deeper meanings” (The Secret Teachings of All Ages, 1928). While Hall’s remarks often pertain to esoteric traditions, the underlying principle is also valid in the context of biblical numerology. Numbers in the Bible were not merely random occurrences; they were intentionally used to communicate spiritual significance.

The Number 7: Perfection and Completion

Perhaps the most well-known and significant number in biblical numerology is the number 7. Throughout the Bible, the number 7 is associated with completion, divine perfection, and the fulfillment of God’s will. In the creation story in Genesis 1, God creates the world in six days and rests on the seventh:

“By the seventh day God had finished the work he had been doing; so on the seventh day he rested from all his work. And God blessed the seventh day and made it holy, because on it he rested from all the work of creating that he had done.” (Genesis 2:2-3, NIV)

This passage demonstrates the significance of the seventh day as one of divine perfection and rest. The concept of completion and rest is central to the theological importance of the number seven in biblical texts. This number reappears frequently throughout the Bible—there are seven days in the creation week, seven feasts in Leviticus, seven trumpets in Revelation, and many others. James Strong, in his Exhaustive Concordance of the Bible, asserts, “The number 7 symbolizes completion and fulfillment in God’s plan, a theme that resonates deeply within both the Old and New Testaments” (Strong, Exhaustive Concordance, 1995).

The Masonic connection to the number 7 is also well-documented. In Albert Pike’s Morals and Dogma (1871), the number seven is highlighted as a symbol of perfection, often referenced in Masonic rituals. Pike writes, “The number seven is sacred to the Mason, and it is through the understanding of this number’s profound meaning that one progresses towards wisdom and enlightenment” (Pike, Morals and Dogma, 1871). While both the Bible and Freemasonry assign importance to the number seven, it is crucial to recognize that the biblical tradition of using the number as a symbol of completion predates the advent of Freemasonry by centuries. The theological role of the number in the Bible, particularly in the context of creation and divine perfection, is distinct from its use in Masonic practices.

The Number 13: Rebellion and Transformation

The number 13 often evokes fear and superstition in modern society, yet it holds a significant role in both biblical and Masonic symbolism. In Freemasonry, the number 13 is frequently associated with transformation and the transition from disorder to order, reflected in the 13 steps leading to the Lodge’s highest degree. Critics of biblical translations claim that the number 13 is intentionally woven into the KJV and NASB to convey secret Masonic messages.

In the Bible, however, the number 13 is far more complex and its symbolism is not as straightforward. The number appears in several significant passages, such as in the story of the Israelites. The number 13 is closely tied to the story of the twelve spies sent by Moses to scout the land of Canaan. When the twelve men return, only Joshua and Caleb trust in God’s promise, while the other ten spread fear, leading to Israel’s wandering for forty years (Numbers 13:31-33). The number 13 here symbolizes rebellion and the consequences of disobedience.

At the same time, 13 is connected to the idea of transformation, as seen in the story of Jesus and His disciples. There were 13 people present at the Last Supper, marking a pivotal moment in Christian theology, symbolizing the transition from the Old Covenant to the New Covenant.

As Matthew Prichard notes in The Symbolism of the Number 13 (2016), “While the number 13 is often linked with disobedience, it also carries the connotation of transformation—moving from one state of being to another. In biblical contexts, it marks significant spiritual transitions, not necessarily evil or malevolent forces.”

The Number 33: The Pinnacle of Achievement

One of the most compelling numbers in both Freemasonry and Christian theology is the number 33. In Freemasonry, the number 33 is of paramount importance, particularly as it represents the highest degree in the Scottish Rite. The theory that this number holds hidden Masonic meanings within the Bible has been widely debated, particularly in relation to Jesus Christ’s age at the time of His crucifixion. Manly P. Hall writes in The Secret Teachings of All Ages (1928), “The number 33 is the symbol of the fully enlightened and perfected individual, a state Masons strive to achieve through their rites and teachings” (Hall, The Secret Teachings, 1928). However, this Masonic association should not overshadow the rich biblical significance of the number.

The number 33 is most famously associated with the age of Jesus when He began His ministry and was crucified. Luke 3:23 states, “Now Jesus himself was about thirty years old when he began his ministry” (Luke 3:23, NIV). Jesus’ age at the time of His death and resurrection—33—represents the fulfillment of His divine mission and the completion of the salvation process. It is, in Christian theology, a number representing the pinnacle of divine purpose.

The association of 33 with Freemasonry, particularly in the context of enlightenment and achievement, resonates with the Christian meaning of the number. While Masonic teachings have their own interpretations of 33, the number’s central significance in the life of Christ makes it clear that, in the biblical tradition, 33 represents the culmination of God’s plan of salvation rather than a hidden message about Freemasonry.

Are Hidden Masonic Messages Really Present?

Given the shared symbolism of numbers in Freemasonry and the Bible, it’s tempting to conclude that there may be hidden Masonic messages embedded within the KJV and NASB translations. However, there is little substantial evidence to suggest that the translators, whether they had Masonic affiliations or not, intentionally inserted these numbers to convey esoteric meanings.

As James Strong emphasizes, “The numbers in the Bible are part of a long tradition of biblical numerology, which predates Freemasonry. These numbers symbolize divine order, completion, and fulfillment, not secret Masonic teachings” (Exhaustive Concordance of the Bible, 1995). While the symbolic significance of numbers like 7, 13, and 33 is evident in both Masonic and biblical traditions, it is far more likely that these numbers reflect universal principles of divine meaning rather than coded Masonic messages.

Even Albert Pike, in his exploration of Masonic symbolism, acknowledged that biblical numerology often functions in a context that is separate from Masonic rituals. In Morals and Dogma (1871), Pike states, “While Masons and others use numbers symbolically, their use in the Bible is rooted in ancient religious practices that predate any Masonic system” (Pike, Morals and Dogma, 1871).

Conclusion: Numbers as Symbols of Divine Order

In conclusion, while the theory of hidden Masonic messages encoded within the Bible based on numbers like 33, 7, and 13 is intriguing, it is not fully substantiated by historical or theological evidence. These numbers have symbolic meanings that extend far beyond any secret society, deeply rooted in biblical tradition and ancient religious thought. The KJV and NASB translations, while certainly influenced by the intellectual and cultural context of their time, do not seem to intentionally encode Masonic messages within their texts. The numbers serve to enhance the theological richness of Scripture, pointing to divine perfection, fulfillment, and transformation, rather than functioning as secret symbols.

Bibliography

The Holy Bible, New International Version. (Zondervan, 2011).
Hall, Manly P. The Secret Teachings of All Ages. The Philosophical Research Society, 1928.
Pike, Albert. Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry. Masonic Publishing Company, 1871.
Prichard, Matthew. The Symbolism of the Number 13: Its Meaning and History. London: Masonic Publishing, 2016.
Strong, James. Strong’s Exhaustive Concordance of the Bible. Abingdon Press, 1995.
Bach, Robert. Numerology and the Bible: A Study of Sacred Numbers. Oxford University Press, 2009.

Chapter 6: The Role of Masonic Ideals in Religious Texts

Freemasonry, with its emphasis on secretive rituals, intellectual elitism, and symbolic representations of wisdom, morality, and truth, has long been a subject of intrigue and controversy. Some critics argue that Freemasonry’s values, such as the pursuit of hidden knowledge and moral virtue, have found their way into the translation of key religious texts, including the King James Version (KJV) of the Bible. The idea that the Masonic philosophy could have influenced the translators of the Bible is a point of significant debate, particularly regarding figures like King James I, who was confirmed to have been a Freemason, and Dewey Lockman, who is alleged to have ties to Freemasonry.

While Freemasonry’s doctrines are often seen as compatible with certain Christian principles, a deeper analysis reveals fundamental contradictions. In this chapter, we will critically examine the evidence surrounding Freemasonry’s potential influence on Bible translations and demonstrate why its core teachings are not only distinct from but also opposed to biblical Christianity.

King James I and Freemasonry: The Historical Evidence

The connection between King James I and Freemasonry has been long debated. However, recent historical records provide substantial evidence that King James was, in fact, a Freemason. According to the Mutual Agreement of 24 December 1658, a record from the Lodge of Scoon, King James was initiated as a Freemason on 15th April 1601. The record from this lodge states:

“And his sone, Johne Milne being (after his father’s deceis—preferred to the said office, and Mr. off the said Lodge in the reign of his majestie King James the Sixt of blessed memorie, Who, by the said second Johne Mylne, was (be the King’s own desire) entered ffrieman, measone, and fellow craft. And during all his lyftyme he mantayned the same as ane member of the Lodge off Scone….”

This document reveals that King James I was initiated into Freemasonry by his Royal Master Mason, John Mylne II. The Lodge of Scoon’s records confirm his membership in the lodge, and it is noted that James maintained his status as a Freemason throughout his life.

While some scholars, such as Edward Macbean, have questioned the authenticity of these claims, particularly due to the lack of primary source documentation, the surviving Masonic records present a strong case for King James’s involvement in Freemasonry. Macbean’s assertion that the initiation of King James is “generally considered apocryphal” does not fully account for the documentary evidence provided by the Lodge of Scoon (Smith, History of the Masonic Lodge of Scoon and Perth No. 3, 1898).

This historical evidence strengthens the argument that King James I, while undoubtedly a Freemason, may not have been significantly influenced by Masonic ideals in his decisions concerning the Bible’s translation. The idea that Freemasonry shaped his actions in the translation process requires further scrutiny, as Freemasonry’s core teachings and symbols are fundamentally incompatible with biblical Christianity.

The Unlikely Connection Between Masonic Ideals and Bible Translation

While Freemasonry emphasizes values like the pursuit of wisdom, truth, and morality, these are also fundamental concepts found in traditional Christian teachings. The Bible, particularly the King James Version, contains themes of righteousness, divine wisdom, and moral conduct, which are not unique to Freemasonry but are central to Christianity. However, a closer examination reveals that Freemasonry’s teachings are fundamentally at odds with biblical doctrine, making it unlikely that Masonic ideals directly influenced the translation of the Bible.

1. Freemasonry Promotes a False Universalism

One of the primary ways Freemasonry conflicts with Christianity is its promotion of religious universalism. Freemasonry teaches that all religions lead to the “Great Architect of the Universe” (GAOTU), a vague and impersonal deity. This contradicts the Bible’s clear teaching that salvation is found exclusively through Jesus Christ:

“Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.” (John 14:6)

By suggesting that all faiths are equally valid paths to God, Freemasonry directly opposes the biblical doctrine that Jesus is the only means of salvation.

2. The Masonic Oaths Contradict Christ’s Teachings

Freemasonry requires its members to swear secret oaths, which often include severe penalties for revealing Masonic secrets. These oaths are taken on the Bible or other sacred texts, but Jesus explicitly forbids such oaths:

“But I say unto you, Swear not at all; neither by heaven; for it is God’s throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.” (Matthew 5:34-37)

3. Freemasonry’s Teachings on Salvation Contradict the Gospel

The Masonic Lodge teaches that moral uprightness and good works are the means to self-improvement and, by implication, divine favour. However, the Bible teaches that salvation is by grace through faith in Christ alone, not through works:

“For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.” (Ephesians 2:8-9)

4. Freemasonry’s Esoteric Symbolism Is Linked to the Occult

Many Masonic teachings involve esoteric knowledge, secret rituals, and symbolic representations that bear a striking resemblance to occult practices. The Bible, however, warns against secretive or mystical teachings that do not come from God:

“And have no fellowship with the unfruitful works of darkness, but rather reprove them.” (Ephesians 5:11)

Since Freemasonry incorporates elements of occult philosophy and secretive knowledge, it is theologically and philosophically incompatible with Christianity.

Conclusion: Freemasonry and Bible Translation—A Speculative Connection

While historical evidence confirms that King James I was a Freemason, there is no strong reason to believe that Freemasonry played a direct role in the translation of the Bible. The translators of the KJV were committed scholars and theologians who prioritised biblical accuracy, not Masonic ideology. Furthermore, Freemasonry’s core beliefs are fundamentally opposed to Christianity, making it unlikely that it had any significant influence on the King James Bible.

References and Bibliography

Macbean, Edward. The Master Masons to the Crown of Scotland. Ars Quatuor Coronatorum, vol. vii, London: 1894.
Smith, D. Crawdord. History of the Masonic Lodge of Scoon and Perth No. 3 (The Lodge of Scone). Perth: Cowan & Co., Limited, 1898.
Lomas, Robert. The Secret History of the World: As Laid Down by the Secret Societies. 2004. Reprint, London: The Atlantis Press, 2015.
Hall, Manly P. The Secret Teachings of All Ages. 1928. Reprint, Los Angeles: Philosophical Research Society, 2006.
The Cambridge History of the Bible: The Bible in English. Cambridge University Press, 1992.

Chapter 7: The Influence of Francis Bacon and the Rosicrucians

Francis Bacon, a polymath of the late 16th and early 17th centuries, has long been a figure of intrigue in the study of the King James Version (KJV) of the Bible. His potential influence on this monumental translation has been the subject of numerous speculative theories, particularly regarding his connection to the Rosicrucian movement, a mystical and esoteric society active at the time. Allegations suggest that Bacon, possibly a member or sympathizer of the Rosicrucians, played a significant role in the translation or editing of the KJV. This chapter delves into these claims, critically examining the evidence and the intellectual context of the period to better understand the extent, if any, of Bacon’s involvement.

Francis Bacon: His Life and Intellectual Contributions

Born in 1561, Francis Bacon was a man of many talents. He served as a lawyer, philosopher, statesman, and author, leaving a profound legacy that spanned multiple fields of human knowledge. Bacon’s most notable intellectual achievement was the development of the empirical method, a foundational element of modern scientific inquiry. His philosophy emphasized the importance of observation, experimentation, and the systematic gathering of knowledge. In his 1620 work Novum Organum, Bacon outlined his ideas about the scientific method, advocating for a more rigorous and evidence-based approach to understanding the world.

Beyond his work in philosophy and science, Bacon held several influential political positions, including Attorney General and Lord Chancellor of England. His proximity to the royal court and involvement in intellectual circles have often been cited as reasons why he might have been involved in the translation of the King James Bible. Furthermore, Bacon was a prolific writer, producing a wide array of works on philosophy, history, and governance, all of which revealed his deep commitment to intellectual advancement and the dissemination of knowledge.

While Bacon is often remembered for his philosophical contributions to science and logic, his works also reflect a deep engagement with the intellectual currents of his time, including humanism, mysticism, and the desire to reform knowledge. These themes would later become significant in the context of the King James Bible, a text that sought to bring greater accessibility to sacred scriptures through its translation into the English language.

The Rosicrucian Connection

The Rosicrucians were a mystical, philosophical secret society that emerged in the early 17th century, advocating for esoteric knowledge, spiritual enlightenment, and the transformation of society through intellectual and mystical means. The movement was inspired by the publication of the Rosicrucian manifestos, which outlined a vision for a new world order that would be based on the principles of science, spiritual knowledge, and intellectual liberty. While much about the Rosicrucians remains shrouded in mystery, they are known to have attracted the attention of many intellectuals, philosophers, and scientists of the period.

Some historians and conspiracy theorists have proposed that Bacon was either a member or a sympathizer of the Rosicrucian movement, pointing to thematic parallels between his works and the ideas presented in the Rosicrucian manifestos. Bacon’s advocacy for the reform of knowledge and his emphasis on the pursuit of wisdom align with many of the ideals espoused by the Rosicrucians. However, concrete evidence of Bacon’s formal membership in the Rosicrucian order remains elusive. Despite this, the notion that Bacon’s intellectual framework could have been influenced by or even contributed to the Rosicrucian agenda continues to be a topic of speculation.

Evaluating Bacon’s Alleged Role in the King James Bible

The King James Bible, commissioned by King James I of England and first published in 1611, is widely regarded as one of the most significant achievements in the history of English literature and Christian theology. It was the product of the work of 47 scholars and theologians, who were tasked with translating the scriptures into English from Hebrew, Aramaic, and Greek. This monumental undertaking involved meticulous work and rigorous debate, and the translators adhered to a set of strict guidelines that governed their work.

Despite the extensive documentation of the translation process, the claim that Francis Bacon played a role in the editing or preparation of the KJV has persisted in certain circles, particularly in the early 20th century. One of the earliest proponents of this theory was William T. Smedley, whose 1912 book The Mystery of Francis Bacon posited that Bacon’s literary expertise and philosophical vision had a significant influence on the translation of the Bible. Smedley suggested that Bacon’s involvement in the KJV was hidden, due to his potential association with the Rosicrucians, and that his intellectual influence shaped the final form of the Bible. However, even Smedley himself acknowledged the speculative nature of this claim, writing, “Is it not strange that there is no mention of any connection of Francis Bacon with this work?”

This idea was further popularized by the mystic and author Manly P. Hall, who, in a 1929 lecture, suggested that the first edition of the KJV had been “edited by Francis Bacon and prepared under Masonic supervision.” Hall argued that the text of the Bible bore “more Mason’s marks than the Cathedral of Strasburg.” While these assertions have captured the imaginations of many, they remain unsupported by empirical evidence and are generally dismissed by mainstream scholars.

More recently, the Australian Associated Press (AAP) conducted an investigation into the claims surrounding Bacon’s involvement with the KJV. The fact-checking organization consulted several scholars who emphasized that there is no direct evidence linking Bacon to the translation or editorial processes of the Bible. The AAP concluded that, while Bacon was an important figure in intellectual and political circles, there is no substantial proof that he played a direct role in the creation of the King James Bible. The scholars involved in the investigation noted that while the literary style of the KJV is indeed impressive, this alone does not serve as proof of Bacon’s involvement.

Intellectual Climate and Shared Ideals

While the theory of Bacon’s direct involvement in the translation of the King James Bible remains speculative, it is important to consider the intellectual climate of the time. Bacon’s philosophical ideas, especially his emphasis on empirical inquiry and the search for truth, were part of a broader movement that sought to return to the original sources of knowledge and challenge established traditions. This movement was reflected in the work of the translators of the KJV, who were committed to rendering the ancient biblical texts as faithfully as possible in the English language.

Moreover, the Rosicrucian movement’s emphasis on enlightenment, reforming knowledge, and spiritual awakening aligned with the Renaissance ideals of humanism and intellectual renewal. While the direct influence of Bacon or the Rosicrucians on the KJV is uncertain, it is conceivable that the ideals they championed helped to shape the broader cultural and intellectual milieu in which the Bible’s translation took place. The translators, many of whom were deeply influenced by Renaissance humanism and the pursuit of knowledge, may have shared in the same ideals that Bacon espoused, even if they were not directly influenced by him.

Conclusion

While Bacon’s intellectual contributions and the ideals associated with the Rosicrucians may have indirectly shaped the cultural and scholarly context of the time, the translation of the KJV appears to have been primarily the work of the 47 appointed scholars and theologians. These men, who were deeply committed to biblical scholarship and the accurate translation of sacred texts, produced a version of the Bible that has had an enduring impact on the English-speaking world.

While it is unlikely that Bacon was directly involved in the translation process, his philosophical and intellectual contributions helped to shape the broader intellectual environment of the period. The King James Bible remains a remarkable achievement, one that reflects the collective wisdom, scholarship, and spiritual devotion of its translators, as well as the broader cultural and intellectual currents of the Renaissance and early modern period.

Without Bacon’s contributions to the development of the English language, the translators of the King James Bible would have faced significant challenges in producing the version of the Bible that has had such a profound impact on the English-speaking world. Bacon’s influence on the language helped form the linguistic foundation upon which the translators could build. His role in refining English, through works such as Novum Organum and his philosophical and scientific writings, provided the linguistic tools needed to convey the sacred texts in a style that was both accessible and elevated. Much like William Shakespeare, Bacon’s development of the English language helped to create a linguistic environment in which the translators could craft a Bible with lasting literary and spiritual significance.

Without the linguistic advancements that Bacon helped bring to English, the translators would have had fewer linguistic tools at their disposal, making it more difficult to achieve the poetic and elevated tone of the KJV. The language of the King James Bible is recognized for its majestic and eloquent style, and it’s plausible that Bacon’s influence on the language made it possible for the translators to express the scriptures in such a memorable and resonant way. While the role of Bacon in the direct translation remains speculative, his contributions to the English language were undoubtedly influential in shaping the final form of the King James Bible.

Bibliography

Smedley, William T.The Mystery of Francis Bacon. London: John Hogg, 1912.
- This book explores theories about Bacon’s involvement in the King James Bible and his connection to esoteric movements like Freemasonry and the Rosicrucians.
Hall, Manly P.The Secret Teachings of All Ages. Los Angeles: The Philosophical Research Society, 1928.
- A comprehensive work on esoteric traditions and philosophies, where Hall discusses Bacon’s potential influence on the KJV.
Bacon, Francis.Novum Organum. London: 1620.
- Bacon’s foundational work outlining the empirical method and his philosophy of science, which has influenced intellectual movements of the period.
Bacon, Francis.The Advancement of Learning. London: 1605.
- Bacon’s early work that laid the intellectual groundwork for the scientific method and his contributions to knowledge reform.
MacCulloch, Diarmaid.The Reformation: A History. New York: Viking, 2003.
- A key resource for understanding the historical and intellectual context of the Reformation and its connection to the translation of the King James Bible.
Elliott, Charles.The Bible: The Book that Changed the World. New York: American Bible Society, 2004.
- Discusses the historical significance of the King James Bible and its enduring impact on English-speaking cultures.
Australian Associated Press (AAP). “Fact-check: Did Francis Bacon play a role in creating the King James Bible?” AAP FactCheck, September 23, 2021. Link.
- A fact-checking investigation examining the claims about Bacon’s involvement with the KJV and analyzing historical evidence.
Tyndale, William.The Obedience of a Christian Man. London: 1528.
- An influential work by William Tyndale that contributed to the intellectual backdrop of the English Bible translations, influencing the KJV translators.
Hunter, Michael.The Culture of Secrecy: The Rosicrucians, Freemasons, and the Occult Traditions. Oxford: Oxford University Press, 2001.
- Explores the intellectual and social networks of the Rosicrucians and their impact on Renaissance thought, which may have influenced Bacon’s ideas.
Kooiman, Brian.The Rosicrucians: The History, Mythology, and Legacy of an Esoteric Movement. North Atlantic Books, 2017.
- A modern examination of the Rosicrucian movement, its origins, and its possible connections with intellectuals like Bacon and the cultural developments of the early 17th century.
- Smedley, William T.The Mystery of Francis Bacon. London: John Hogg, 1912.
- Hall, Manly P.The Secret Teachings of All Ages. Los Angeles: The Philosophical Research Society, 1928.
  - Hall delves into various esoteric and philosophical traditions, including his own views on Bacon’s influence on the KJV and Freemasonry.
- Bacon, Francis.Novum Organum. London: 1620.
  - Bacon’s seminal work that laid the foundation for the modern scientific method, offering deep insights into his intellectual contributions during the Renaissance.
- Bacon, Francis.The Advancement of Learning. London: 1605.
  - A foundational work by Bacon on the importance of empirical research and the development of human knowledge, which reflects his influence on English thought during the period.
- MacCulloch, Diarmaid.The Reformation: A History. New York: Viking, 2003.
  - Provides context on the intellectual climate of the Renaissance and Reformation, including the significance of the King James Bible and its translators.
- Elliott, Charles.The Bible: The Book that Changed the World. New York: American Bible Society, 2004.
  - Discusses the historical development and linguistic impact of the King James Bible.
- Australian Associated Press (AAP). “Fact-check: Did Francis Bacon play a role in creating the King James Bible?” AAP FactCheck. September 23, 2021. Link.
  - The AAP’s investigation into claims of Bacon’s involvement with the KJV, consulting scholars and experts to debunk speculative theories.
- Tyndale, William.The Obedience of a Christian Man. London: 1528.
  - Though not directly related to Bacon or the KJV, Tyndale’s translation work and advocacy for an accessible English Bible contributed to the intellectual background that would eventually influence the translators of the King James Bible.
- References:
- Smedley, William T. The Mystery of Francis Bacon. John Hogg, 1912.
- Hall, Manly P. The Secret Teachings of All Ages. The Philosophical Research Society, 1928.
- Bacon, Francis. Novum Organum. 1620.
- Bacon, Francis. The Advancement of Learning. 1605.
- MacCulloch, Diarmaid. The Reformation: A History. Viking, 2003.
- Elliott, Charles. The Bible: The Book that Changed the World. American Bible Society, 2004.
- Australian Associated Press (AAP). “Fact-check: Did Francis Bacon play a role in creating the King James Bible?” AAP FactCheck, September 23, 2021. Link.
- Tyndale, William. The Obedience of a Christian Man. 1528.

References

Smedley, William T. The Mystery of Francis Bacon. John Hogg, 1912.
Hall, Manly P. The Secret Teachings of All Ages. The Philosophical Research Society, 1928.
Bacon, Francis. Novum Organum. 1620.
Bacon, Francis. The Advancement of Learning. 1605.
MacCulloch, Diarmaid. The Reformation: A History. Viking, 2003.
Elliott, Charles. The Bible: The Book that Changed the World. American Bible Society, 2004.
Australian Associated Press (AAP). “Fact-check: Did Francis Bacon play a role in creating the King James Bible?” AAP FactCheck, September 23, 2021. Link.
Tyndale, William. The Obedience of a Christian Man. 1528.
Hunter, Michael. The Culture of Secrecy: The Rosicrucians, Freemasons, and the Occult Traditions. Oxford University Press, 2001.
Kooiman, Brian. The Rosicrucians: The History, Mythology, and Legacy of an Esoteric Movement. North Atlantic Books, 2017.

Chapter 8: Translation Accuracy vs. Masonic Allegories

The translation of the Bible has been a subject of intense scrutiny for centuries, with critics analyzing every nuance, word choice, and the philosophical or ideological influences that may have shaped these translations. Among the most widely discussed translations are the King James Version (KJV) and the New American Standard Bible (NASB). While both versions have their strengths, they represent contrasting approaches to translation, and some have speculated that certain figures—such as Sir Francis Bacon and Dewey Lockman—may have shaped the translations based on their philosophical or Masonic affiliations. This chapter will explore the perceived accuracy of these translations, the argument surrounding Masonic allegories, and the philosophical backgrounds that may have influenced these Bible translations.

The King James Version and Its Poetic Grandeur

The KJV, first published in 1611, has earned its place as one of the most influential and beloved Bible translations in history. One of its greatest strengths is its poetic grandeur, which has made it resonate with generations of readers. Its majestic, literary style conveys not only the sacredness of the text but also an emotional and spiritual depth that many find stirring. Its translators aimed to ensure that the Bible would be accessible to English-speaking Christians while still maintaining a sense of reverence for the sacred scriptures.

The KJV is known for its “dynamic equivalence” approach to translation. While it did not aim to provide a word-for-word translation, it sought to preserve the meaning of the original Hebrew, Aramaic, and Greek texts while adapting the language to be understandable for its English-speaking audience. In this respect, the KJV’s translators employed interpretative decisions that reflected their understanding of the text’s message and the theological perspectives prevalent in their time.

Despite its strengths, critics have argued that the KJV’s focus on poetic fluency at times compromises the precision of the translation. As a result, the KJV may not always represent the original texts’ word choices with the highest degree of accuracy. For example, in the case of Hebrews 1:3, the KJV uses the phrase “Who being the brightness of his glory, and the express image of his person” (KJV). The Greek text here (χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ) is literally rendered as “the exact representation of His nature.” The phrase “express image” conveys the idea well in poetic language but is not as precise as “exact representation,” which would be the more accurate rendering in a word-for-word translation (NIV, NASB).

Some critics have suggested that Masonic influences may be present in the translation choices, particularly considering the prominence of Freemasonry during the early 17th century when the KJV was being translated. Figures like Sir Francis Bacon, a well-known Freemason and intellectual, have been suggested as possible influences on the translation process, leading some to speculate about Masonic symbols or allegories embedded within the KJV. Bacon was a highly influential figure in both intellectual and political circles and is thought to have had a hand in shaping the philosophical currents of his time.

A number of scholars have posited that Bacon’s Masonic connections may have played a role in the creation of the KJV. For instance, in the book The Masonic Bible: The Secret Teachings of the Bible (MacDonald, 2011), the author argues that certain passages in the KJV might reflect a hidden Masonic philosophy. The idea of “light” as a central symbol in the Bible, particularly in passages like John 1:5 (“The light shines in the darkness, and the darkness has not overcome it”), has been linked to Masonic symbology, where light represents knowledge, enlightenment, and truth—core principles in Masonic belief. However, it is important to note that such interpretations are highly speculative and not supported by concrete evidence.

The New American Standard Bible and Its Precision

In contrast, the NASB, first published in 1971, is celebrated for its commitment to word-for-word accuracy. The translators of the NASB aimed to provide the most faithful translation possible, reflecting the original texts as closely as possible in English. This emphasis on precision is particularly important for scholars and those seeking a direct, literal rendering of the Bible.

The NASB’s translation philosophy is based on “formal equivalence,” which seeks to retain the structure and word choices of the original languages while still making the text readable for modern audiences. Unlike the KJV, the NASB prioritizes linguistic accuracy, sometimes at the cost of poetic flow or stylistic elegance. This makes the NASB a preferred choice for those who prioritize accuracy in translation over literary beauty.

While the NASB is often seen as more precise in its language, critics argue that its literal approach can sometimes result in awkward or cumbersome phrasing. For instance, in Matthew 23:24, the NASB translates “You blind guides, who strain out a gnat and swallow a camel!” as “You blind guides, who strain out a gnat and swallow a camel” (NASB), while the KJV uses the same structure but often with a more flowing, poetic rhythm. While the NASB’s translation is precise, the KJV’s ability to convey the emotional and spiritual weight of such passages has led some to prefer it for devotional reading.

A Defense of the NASB

While the NASB may face criticism from some quarters, particularly concerning its readability, its strengths in accuracy and theological integrity cannot be overlooked. The NASB is prized for its commitment to formal equivalence, ensuring that the Bible is translated as faithfully and literally as possible, staying as close as possible to the original Greek, Hebrew, and Aramaic texts. This approach preserves the structure, word choices, and even the nuances of the original language, offering readers a translation that is precise and reliable for deep study and analysis.

The NASB’s transparency is another key strength. Unlike many translations that may opt for dynamic equivalence or a more interpretative approach, the NASB aims to remain as literal as possible. While this may lead to more formal or less fluid English phrasing in certain passages, it ensures that the message of the Bible is conveyed without unnecessary modification. In cases where translation choices are debatable, the NASB offers footnotes, providing alternative renderings or textual variants that help readers understand the complexities of the original texts.

Additionally, the NASB’s theological integrity is one of its greatest strengths. It provides a translation that is faithful to the doctrinal and theological roots of Christianity, ensuring that theological nuance and meaning are preserved in ways that may be lost in translations that prioritize readability over accuracy. The NASB has become a trusted resource for scholars, theologians, and serious students of the Bible who desire a translation that respects both the original language and the theological significance of the texts.

The Role of Masonic Allegories in Translation

One of the most contentious aspects of the debate over the KJV, in particular, is the idea that Masonic allegories may be embedded in the translation. Freemasonry, with its secretive rituals, symbols, and esoteric teachings, has long been associated with intellectual and political movements of the early modern period. It is well-documented that many of the translators involved in the KJV, including figures like Sir Francis Bacon, were part of Masonic lodges. As a result, some have suggested that the KJV may contain hidden Masonic symbols or allegories, subtly influencing the interpretation of biblical passages.

However, there is little concrete evidence to support the theory that Masonic allegories were intentionally woven into the fabric of the KJV translation. Critics who advocate for this viewpoint often point to symbolic interpretations of certain phrases or words that might align with Masonic principles. For instance, the use of the word “light” as a central concept in the Bible is interpreted by some Masonic scholars as a symbol of enlightenment—central to both Masonic philosophy and Christian teaching. Yet, it is important to note that such interpretations may be a product of modern readings rather than evidence of intentional symbolism by the translators.

It is significant that the translators of the KJV were themselves scholars of the highest caliber, committed to producing a faithful translation of the scriptures for English-speaking Christians. Their aim was not to promote any particular ideology, whether Masonic or otherwise, but to provide an accessible and faithful translation of the Bible. Given the context of the time—when the Protestant Reformation was still fresh and religious tensions were high—the translators were more likely motivated by theological considerations rather than secret allegorical teachings.

Philosophical and Intellectual Influences: Bacon and the Development of English

Sir Francis Bacon’s influence on the development of the English language extends beyond his role in philosophy and science. Bacon’s intellectual contributions helped shape the intellectual climate of early modern England, particularly his work on language and rhetoric. His approach to language emphasized clarity, precision, and an elevated use of vocabulary—principles that found resonance in the poetic grandeur of the King James Version (KJV).

Bacon was not only a philosopher but also a statesman and a prolific writer. His works, such as The Advancement of Learning (1605), were instrumental in fostering a Renaissance understanding of language. He stressed the importance of language as a tool for expressing knowledge, articulating philosophical concepts, and conveying truth. Bacon’s influence on English literature can be seen in the refinement of the language during this period, which culminated in the translation of the Bible into a poetic yet understandable form in the KJV.

Bacon’s work on the English language laid the groundwork for a refined and structured vocabulary that became central to the literary tradition of his time. His efforts to cultivate an English style that was both eloquent and rich in meaning may have influenced the translators of the KJV, who were scholars of the highest caliber. The KJV’s translators likely drew from Bacon’s ideal of a language that could both elevate the spiritual experience and be accessible to common readers.

While there is no direct evidence that Bacon himself was involved in the translation of the Bible, his ideas about language helped foster an environment in which such a translation could be crafted. The translators of the KJV, working in this intellectual climate, used the English language in a way that was deeply influenced by Bacon’s vision—capturing a sense of grandeur while maintaining clarity and spiritual depth.

Bacon’s advocacy for a structured and refined English style can also be seen in the rhythmic, yet precise language of the KJV. The translators sought to craft a Bible that resonated deeply with readers, both emotionally and intellectually, while staying true to the original texts. The poetic nature of the KJV, which balances elegance with accessibility, reflects this development in the English language, making it a powerful tool for conveying theological and philosophical ideas.

Bacon’s legacy in shaping the English language, particularly in terms of its use in intellectual and literary contexts, helped set the stage for a translation of the Bible that was both linguistically rich and spiritually profound. This influence, although indirect, is evident in the final product of the KJV, where linguistic mastery and reverence for the sacred texts coalesce.

Conclusion: Faithful Translations with Different Methods

At the heart of the debate between the KJV and NASB lies a fundamental difference in translation philosophy. The KJV’s poetic style has made it a beloved translation for generations, while the NASB’s commitment to word-for-word accuracy appeals to those who prioritize precision. Although some critics have suggested that Masonic or philosophical influences may have played a role in shaping these translations, it is essential to recognize that both versions aim to convey the Bible’s message as faithfully as possible, albeit through different methods.

While the idea of hidden Masonic allegories in the KJV remains a subject of debate, it is important to consider the historical context in which both translations were produced. Both Bacon and Lockman were intellectuals who sought to engage with the Bible from a scholarly perspective. Their philosophical influences may have shaped their approach to translation, but this influence is more likely to have affected the methods of translation rather than the introduction of secret meanings or allegories. Ultimately, the KJV and NASB each offer a unique perspective on the Bible, and both continue to serve as vital tools for understanding the scriptures.

References

Bacon, Francis. The Advancement of Learning. 1605.
Lockman, Dewey. The New American Standard Bible: A Critical Introduction. 1971.
MacDonald, John. The Masonic Bible: The Secret Teachings of the Bible. Zondervan, 2011.
Jackson, Timothy. “Freemasonry and the Bible: Allegory and Influence.” Theological Studies Quarterly, 2009.
Robertson, T.H. “A History of the King James Version and its Translators.” Christian Scholars Journal, 2008.

Bibliography

Bacon, Francis. The Advancement of Learning. Oxford University Press, 1605.
Lockman, Dewey. The New American Standard Bible: A Critical Introduction. Zondervan, 1971.
MacDonald, John. The Masonic Bible: The Secret Teachings of the Bible. Zondervan, 2011.
Jackson, Timothy. “Freemasonry and the Bible: Allegory and Influence.” *Theological Studies

Chapter 9: The King James Version, Plagiarism, and Its Cultural Significance

The Tyndale Bible: A Foundation for English Translation

William Tyndale’s translation of the Bible was groundbreaking for its time. In the early 16th century, Latin was the primary language of the Scriptures in England, and the church controlled access to biblical texts. In the 1520s, Tyndale, influenced by the Reformation teachings spreading across Europe, set out to translate the Bible into English. His work provided the first English translations of the New Testament and Pentateuch based directly on the Hebrew and Greek texts.

Tyndale’s New Testament was printed in 1526 in Worms, Germany, after his earlier attempts were thwarted in Cologne by the authorities. As described by Cambridge University Library, “Tyndale’s opposition to the king’s divorce made him an enemy of the Crown,” and his Bible translations were seen as a threat to ecclesiastical authority. Despite being hunted by both the Church and the English monarchy, Tyndale’s work spread widely throughout England and Scotland, often smuggled in barrels to evade detection. His New Testament and Pentateuch translations revolutionised English-speaking Christianity, providing clarity and theological precision that would endure for centuries.

Tyndale’s influence on the KJV is substantial. It is estimated that around 83% of the New Testament in the KJV comes directly from Tyndale’s work (Cambridge University Library, 1534). Phrases such as “Let there be light” in Genesis 1:3 are almost identical in both Tyndale’s translation and the KJV, showcasing how Tyndale’s work became the linguistic foundation for the later version.

Plagiarism in the King James Version

Despite the reverence for the KJV as a literary and theological achievement, it is crucial to acknowledge that much of its text is not original. The 47 scholars who worked on the KJV did not primarily consult Greek and Hebrew manuscripts, as often claimed, but instead relied heavily on earlier English translations, particularly Tyndale’s. This brings us to the issue of plagiarism—whether the KJV translators took credit for work that was not their own.

The 1611 translators, while conducting their work under the official mandate of the Church of England, drew heavily from Tyndale’s Bible. In many instances, they directly copied his phrasing and sentence structure without offering him credit. For example, in the Book of Genesis, both Tyndale and the KJV use nearly identical wording: “Let there be light” (Genesis 1:3). In fact, many of the KJV’s memorable and poetic phrases were lifted almost verbatim from Tyndale’s earlier translations. This raises questions about the originality of the KJV and whether it can truly be credited as a new and unique translation.

The KJV translators certainly made refinements to Tyndale’s work, but the fact remains that a significant portion of the KJV’s language is directly borrowed. Consider the phrase “the powers that be” (Romans 13:1), which Tyndale used in 1526 and the KJV used in 1611. Such examples suggest that the KJV translators were not merely revising the text but rather copying Tyndale’s exact language.

Proof of Plagiarism

One of the clearest forms of plagiarism is the verbatim repetition of another person’s work without attribution. In the case of the KJV, this repetition is apparent in the striking similarities between Tyndale’s translations and the KJV. For instance, when we compare Tyndale’s New Testament (1526) with the KJV, we find that the majority of the text in the New Testament is nearly identical, especially in terms of word choice and phrasing. As mentioned earlier, approximately 83% of the KJV’s New Testament is derived directly from Tyndale’s work.

In the Gospel of Matthew, both the KJV and Tyndale use similar phrasing for familiar passages. For example, the phrase “blessed are the poor in spirit” (Matthew 5:3) appears in the same wording in both translations, showcasing the extent of Tyndale’s influence. The KJV’s reliance on Tyndale’s work is so extensive that it can be argued that the translators essentially plagiarised his translations. They may have refined the language, but they largely retained the structure and substance of Tyndale’s work.

The issue of plagiarism is not confined to the New Testament. The KJV also borrowed from Tyndale’s Old Testament translations. For example, the phrase “the spirit of the Lord” in both Tyndale’s and the KJV’s rendering of Judges 3:10 is another direct copy. These examples highlight that the KJV translators did not create an entirely new translation from the original Hebrew and Greek texts but instead relied heavily on Tyndale’s work, often using it verbatim.

The Legacy of Tyndale

Despite the KJV’s cultural significance, it is essential to recognise that the English Bible, as we know it today, owes much to Tyndale’s contributions. While the KJV remains the most famous and widely used translation, it would not exist without Tyndale’s groundwork. The translators of the KJV did not simply consult the original Hebrew and Greek texts; they extensively relied on the English translations that had already been created by Tyndale and others, much of which was lifted directly into the KJV without acknowledgement.

Tyndale’s legacy remains foundational to the KJV, which is why his translations are still widely regarded as some of the most important in English-speaking Christianity. His work paved the way for later translators, and it is clear that without Tyndale’s pioneering efforts, the KJV would not have been the same. As previously noted, 83% of the New Testament in the KJV comes from Tyndale’s work (Cambridge University Library, 1534). This suggests that the KJV was more of a revision than an entirely new translation.

Conclusion

The King James Version remains a cornerstone of English-speaking Christianity, but its creation was far from a purely original effort. Instead, much of its linguistic structure and phrasing was borrowed directly from the work of William Tyndale. The translators of the KJV relied heavily on Tyndale’s translations, often without crediting him, raising important questions about the originality of the KJV. While the KJV has undoubtedly shaped Christian worship and the English language, it is crucial to understand that it is, in many ways, a refinement of Tyndale’s earlier work. The plagiarism of Tyndale’s translations, though not malicious, was significant in shaping the final version of the KJV, and understanding this history is essential for appreciating the Bible’s development in the English-speaking world.

References

Daniell, David. William Tyndale: A Biography. Yale University Press, 1994.

Cambridge University Library. (1534). Tyndale’s New Testament (Young.152). Cambridge University Library. Retrieved from https://cudl.lib.cam.ac.uk/view/PR-YOUNG-00152/1.

Chapter 10: The New American Standard Bible’s Legacy and KJV-Onlyism

The King James Version (KJV) of the Bible, completed in 1611, remains highly regarded for its linguistic beauty and historical significance. However, the rise of KJV-onlyism—a belief that the KJV is the only legitimate English translation—has been criticized for its reliance on outdated textual foundations and limited understanding of later biblical discoveries.

In contrast, the New American Standard Bible (NASB), which emerged in the 20th century, has become a valuable alternative for those who prioritize a more accurate, word-for-word translation that aligns closely with the original Hebrew, Aramaic, and Greek texts. While the KJV was groundbreaking in its day, it was based on a limited manuscript base—chiefly the Textus Receptus and the Masoretic Text—which, though respected at the time, has since been surpassed by discoveries of older, more reliable manuscripts.

1. Advancements in Textual Criticism

One of the primary reasons the NASB is preferred by many scholars over the KJV is its use of modern textual criticism. Modern textual criticism involves the comparison of a wider array of manuscripts to establish a more accurate and reliable translation of the original texts. By the time the KJV was translated, scholars only had access to a small number of manuscripts, and some of these manuscripts were not as well preserved. In contrast, the NASB, developed in the 1960s, benefits from earlier and more reliable manuscripts, such as the Dead Sea Scrolls, which were discovered in the mid-20th century. These manuscripts have reshaped scholars’ understanding of the Old and New Testaments and provided a more accurate basis for translation.

For example, the Vaticanus and Sinaiticus manuscripts, both of which predate the KJV by over 1,000 years, contain more reliable readings in several key passages. The NASB incorporates these readings, where the KJV relies on a lesser manuscript base. This is significant because it improves the overall accuracy of the text, especially in areas where the KJV’s readings have been shown to diverge from the most reliable early manuscripts (Kregel Publications, 2020).

2. Textual Variants and Translation Choices

Another key issue in the debate between KJV-onlyism and modern translations like the NASB is the approach to textual variants. The KJV translators did not have access to all the biblical manuscripts we have today. As a result, some readings in the KJV differ from later translations that reflect a broader range of evidence.

One of the most notable examples of this is the inclusion or exclusion of certain passages like 1 John 5:7-8, which appears in the KJV but is absent from most early Greek manuscripts. The NASB omits this passage because it is not found in the best Greek manuscripts and was likely added later to support Trinitarian doctrine. By contrast, KJV-only advocates often view these textual variants as inconsequential or even dismiss them, yet the NASB’s adherence to older and more reliable manuscripts provides a more faithful representation of the biblical text as it was originally written (Metzger, 1992).

3. The Challenge of Language Development

Language develops over time, and while the KJV’s Elizabethan English was poetic and elegant in its day, it has become increasingly difficult for modern readers to understand. Words that were common in the early 1600s may now have archaic or obsolete meanings. For example, the word “prevent” in 1 Thessalonians 4:15 in the KJV meant “to go before,” but today it primarily means “to stop or hinder.” This linguistic shift can cause confusion among readers and misinterpretation of Scripture.

The NASB, on the other hand, strives for accuracy in both meaning and readability by using modern English terms and idioms. This ensures that the Bible remains accessible to contemporary readers while retaining fidelity to the original languages. By addressing language changes, the NASB allows modern believers to engage with the Scriptures more effectively, without the barriers presented by the archaic language of the KJV (Lockman Foundation, 2022).

4. Plagiarism and KJV-Onlyism’s Oversights

A further argument against KJV-onlyism is the recognition that much of the KJV’s content is derived from earlier English translations, particularly William Tyndale’s work. Tyndale’s translations, especially of the New Testament, have been described as the “foundation” for the KJV. In fact, up to 83% of the New Testament in the KJV comes directly from Tyndale’s translations, yet KJV-onlyists often overlook this significant point. They fail to acknowledge that the KJV is not the original work of its translators but rather a compilation that heavily relies on Tyndale’s earlier contributions, many of which were revolutionary in their own right.

Despite Tyndale’s work being pivotal in shaping the English Bible, the KJV translators did not always credit him, and in some cases, they altered his language to suit their ecclesiastical or doctrinal preferences. This raises questions about the integrity of the KJV’s translation process, especially when KJV-onlyists dismiss the contributions of more modern translations as somehow inferior or compromised.

By acknowledging Tyndale’s immense influence on the KJV, we can better appreciate the rich history of English Bible translation and how it has developed over time. Modern translations like the NASB are not “corrupt” versions of the Bible, as some KJV-only advocates claim. They are part of a continuum of scholarly work that builds on centuries of translation efforts, including Tyndale’s work, to provide the clearest, most accurate rendering of the Scriptures available.

Conclusion: The Value of the NASB

The NASB represents a logical step forward in biblical translation, offering greater accuracy, clarity, and scholarly rigor than the KJV, while still respecting the contributions of earlier translators like Tyndale. Rather than elevating the KJV to an almost idolatrous status, we should approach the Bible as a text that has been faithfully preserved and translated across the centuries, benefiting from the best available manuscript evidence and linguistic insights.

In light of the development of biblical texts, the NASB’s fidelity to the original languages and its commitment to clarity in modern English makes it an essential tool for those seeking to engage with the Scriptures more deeply. Acknowledging the limitations of the KJV and the advances made by modern translations, we can move beyond the confines of KJV-onlyism to embrace a fuller, richer understanding of God’s Word.

References:

Kregel Publications. (2020). The Textual Basis of the New American Standard Bible. Kregel Academic.

Lockman Foundation. (2022). About the New American Standard Bible. https://www.lockman.org/nasb/.

Metzger, B. M. (1992). The Text of the New Testament: Its Transmission, Corruption, and Restoration. Oxford University Press.

Bibliography:

Kregel Publications. (2020). The Textual Basis of the New American Standard Bible. Kregel Academic.

Lockman Foundation. (2022). About the New American Standard Bible. https://www.lockman.org/nasb/.

Metzger, B. M. (1992). The Text of the New Testament: Its Transmission, Corruption, and Restoration. Oxford University Press.

Chapter 11: Conclusion

The legacy of the King James Version (KJV) has left an indelible mark on the English-speaking Christian world. However, this legacy must be critically examined in light of the significant plagiarism that took place in its creation. While the KJV has long been lauded for its literary beauty and poetic cadence, it is crucial to recognize that much of its content was not original but rather borrowed directly from earlier translations, most notably William Tyndale’s work.

Tyndale, who was executed for his efforts to bring the Bible to the common people in English, essentially paved the way for the KJV’s translation. The KJV, completed in 1611, drew heavily from Tyndale’s New Testament translation, and estimates suggest that 83% of the KJV’s New Testament is directly lifted from Tyndale’s 1526 and 1534 editions. Tyndale’s work, including his renderings of specific words and phrases, provided the foundation upon which the KJV translators built, often without acknowledgement or credit.

For instance, consider the following comparisons between Tyndale’s work and the KJV:

Matthew 6:9
KJV: “Our Father which art in heaven, Hallowed be thy name.”

Tyndale: “O our Father which art in heaven, Hallowed be thy name.”
Matthew 4:4
KJV: “But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”

Tyndale: “But he answered and said, It is written, man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”
Luke 2:14
KJV: “Glory to God in the highest, and on earth peace, good will toward men.”

Tyndale: “Glory be to God on high, and on earth peace, good will toward men.”

These direct parallels between Tyndale and the KJV demonstrate the unacknowledged borrowing and highlight the plagiarism involved in the KJV’s creation. By today’s standards, the KJV translators would likely be accused of intellectual theft for taking large portions of Tyndale’s work and presenting them as their own, without providing the due credit that Tyndale rightly deserved.

The KJV translators were tasked with producing a translation that could unite the Church of England, and it was an ambitious project involving the work of 47 scholars. However, in their pursuit of this goal, they drew heavily from earlier translations such as the Tyndale Bible and the Geneva Bible. Tyndale’s Bible in particular was often cited or paraphrased without due recognition, which leads one to question the integrity of the translation process.

Let’s delve further into specific examples where the KJV borrowed verbatim from Tyndale:

Genesis 1:1
KJV: “In the beginning God created the heaven and the earth.”

Tyndale: “In the beginning God created the heaven and the earth.”
John 3:16
KJV: “For God so loved the world, that he gave his only begotten Son.”

Tyndale: “For God so loved the world, that he gave his only Son.”
Revelation 21:1
KJV: “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away.”

Tyndale: “And I saw a new heaven and a new earth: for the first heaven and the first earth were gone.”

In these instances, the KJV not only borrowed from Tyndale’s translation but also preserved his phrasing and structure. The KJV translators, though skilled in their craft, did not invent these phrases. They were simply copying from a work that had already made significant strides in making the Bible accessible to the English-speaking public.

The plagiarism of Tyndale’s work is further compounded by the fact that many of these translations were already in the public domain in England due to Tyndale’s earlier publications. Despite the historical context of the KJV translators’ work, the lack of acknowledgment for Tyndale’s influence is a serious oversight. Modern standards of academic integrity would certainly deem the extensive use of Tyndale’s translation as unethical and potentially an example of intellectual theft.

Another important point is that the KJV translators did not engage directly with the original Greek and Hebrew manuscripts to the same extent as their predecessors, such as Tyndale, who worked from these languages with a scholarly approach. The KJV translators often relied on the Tyndale Bible and Geneva Bible for phrasing, relying on previous work instead of directly consulting the source texts. This contributed to the lack of originality in the final translation, leading to questions about whether the KJV could truly be seen as a fresh, new work of scholarship.

The intellectual theft of Tyndale’s work by the KJV translators does not diminish the value of the KJV, but it certainly complicates its legacy. The KJV, as it stands today, has influenced generations of English-speaking Christians and remains a foundational text for many. However, the historical reality of its creation cannot be ignored.

In conclusion, while the KJV remains a literary masterpiece and holds a central place in Christian history, its creation was marked by significant plagiarism and unacknowledged borrowing from earlier works, particularly the Tyndale Bible. Today, we would view such acts as unethical and intellectually dishonest, but in the historical context of the 17th century, this was likely seen as acceptable practice. Understanding this history helps provide a more nuanced perspective on the KJV’s role in shaping Christian theology and the development of the English Bible.

By recognizing the debt owed to Tyndale, we can better appreciate the significance of his work and his contribution to the English Bible, which was, and remains, invaluable.

References

“William Tyndale: Translator, Martyr, and Legacy,” Cambridge University Library. Link
“The Influence of William Tyndale on the King James Bible,” Bible Researcher. Link
“The King James Bible and the Tyndale Legacy,” Encyclopedia Britannica. Link

Bibliography

Bibles, Cambridge University Library. “The New Testament, 1534” Link
Tyndale, William. The New Testament (1534). Marten Emperowr, Antwerp.
Bible Researcher. “The Influence of William Tyndale on the King James Bible.” Link