Chapter 10: Racial Segregation as God’s Will – Dake’s Denial of Biblical Unity

Of all the theological errors propagated by Finis Jennings Dake, perhaps none has caused more immediate and lasting damage than his teaching on racial segregation. In the original edition of the Dake Annotated Reference Bible, on page 159 of the New Testament, Dake presents what he calls “30 reasons for segregation of races.” These teachings didn’t merely reflect the cultural prejudices of his time—they claimed divine mandate for racial discrimination, providing supposed biblical justification for some of humanity’s most grievous sins. While editions later than printings from 1989 have modified or removed some of these notes, the original teachings reveal a fundamental misunderstanding of Scripture that infected Dake’s entire theological system and continues to influence those who use his materials today.

Dake never rejected his racist teachings during his life. After he died in 1987, his family several years later began a process of removing racist content over a several year period. Dake’s real beliefs though are what he taught, not the changes made by his family. The Dake Annotated Study Bible slowly morphed beginning in 1990 printings and going through several changes in several different printings.

Dake, Finis Jennings. Dake Annotated Reference Bible. Lawrenceville, GA: Dake Bible Sales, 1963. Note on Acts 17:26, New Testament page 159.

This chapter examines Dake’s racial teachings in detail, not to perpetuate them but to expose their biblical and theological bankruptcy. We must confront these errors directly because they represent not merely mistaken interpretation but a fundamental distortion of the gospel message itself. The unity of humanity in creation and redemption stands at the heart of biblical revelation. When this unity is denied, the entire structure of Christian faith is compromised. Moreover, the practical consequences of these teachings—broken families, divided churches, justified oppression—demand that we address them with both clarity and compassion.

The Shocking Content of Dake’s Racial Teaching

Before examining the biblical refutation of Dake’s views, we must first understand exactly what he taught. This is painful but necessary reading, for only by seeing the full extent of the error can we appreciate its seriousness. Dake didn’t present these as cultural observations or personal opinions but as biblical mandates, eternal laws established by God Himself.

Dake’s “30 Reasons for Segregation of Races”

In his note on Acts 17:26, Dake provides what he claims are thirty biblical reasons for racial segregation. We quote them here in full, exactly as they appeared in the original Dake Bible, to ensure there can be no accusation of misrepresentation:

The sheer audacity of these claims should take our breath away. Dake has taken Scriptures—many dealing with entirely different matters—and twisted them into a comprehensive theology of racial segregation. He claims not only that God approves of racial segregation but that He commands it, that it will continue in heaven, and that violating it constitutes rebellion against God Himself.⁷

The Extension into Eternity

Perhaps most shocking is Dake’s claim that racial segregation will continue forever, even in heaven. In point 23, he writes: “Even in heaven certain groups will not be allowed to worship together.” This transforms the blessed hope of eternal unity with Christ into a segregated eternity where racial divisions persist forever. The new creation, where God makes all things new, apparently maintains the racial prejudices of fallen humanity.

This teaching doesn’t merely misunderstand heaven—it fundamentally misunderstands the nature of redemption itself. If Christ’s work on the cross cannot overcome racial division, if the new creation maintains the segregation of the old, then the gospel’s power is severely limited. Dake’s heaven looks suspiciously like the Jim Crow South, with separate sections for different races, eternal segregation mandated by divine decree.

Biblical Refutation: Point by Point

Now we must carefully examine and refute each of Dake’s thirty points, showing how he has distorted Scripture to support his prejudices. This detailed refutation is necessary not only to correct the specific errors but to demonstrate the pattern of misinterpretation that characterizes his entire approach to Scripture.

Refuting Points 1-3: God’s Purpose in Creation

Dake’s Claim: God wills racial segregation as part of His original creative purpose.

Biblical Truth: Scripture teaches the fundamental unity of humanity, created from one blood. Acts 17:26, the very verse Dake cites, actually teaches the opposite of what he claims. The full verse reads: “And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation.”

Paul is preaching to the Athenians, emphasizing that all humanity descends from one source—we are all related, all made in God’s image. The “bounds of their habitation” refers to geographical and temporal boundaries, not eternal racial segregation. God’s providence in history includes the rise and fall of nations, but this doesn’t establish permanent racial divisions.

Genesis 1:27 declares: “So God created man in his own image, in the image of God created he him; male and female created he them.” There is one human race, created in God’s image. The variations in human appearance that we call “race” are superficial adaptations that occurred over time, not separate creations requiring eternal segregation.

When Dake claims that “kind means type and color,” he imposes a meaning on the text that simply isn’t there. The Hebrew word “min” (kind) in Genesis 1 refers to broad categories of creatures—birds, fish, land animals. It has nothing to do with skin color or racial categories within humanity. Humans reproduce “after their kind” because all humans are the same kind—the human kind, made in God’s image.

Refuting Points 4-11: Misunderstanding Old Testament Marriages

Dake’s Claim: Biblical prohibitions against certain marriages prove God opposes interracial marriage.

Biblical Truth: The Old Testament prohibitions Dake cites had nothing to do with race and everything to do with religion. God forbade Israel from marrying pagans not because of their ethnicity but because of their idolatry.

Consider Deuteronomy 7:3-4, which Dake references: “Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy son from following me, that they may serve other gods.”

The reason is explicitly stated—religious corruption, not racial mixing. This becomes even clearer when we see that converts to Israel’s faith could marry Israelites regardless of their ethnic background. Consider these biblical examples:

• Rahab: A Canaanite woman who married into Israel and became an ancestor of King David and Jesus Christ (Joshua 6:25; Matthew 1:5)
• Ruth: A Moabite woman who married Boaz and also became an ancestor of Christ (Ruth 4:13-22; Matthew 1:5)
• Moses: Married a Cushite (Ethiopian) woman, and when Miriam opposed this marriage, God struck her with leprosy as punishment (Numbers 12:1-15)
• Joseph: Married an Egyptian woman, Asenath (Genesis 41:45)
• Esther: A Jewish woman who married the Persian king (Esther 2:17)

If God opposed interracial marriage in principle, why are these unions not only permitted but blessed? Why does Jesus’ genealogy include women from different ethnic backgrounds? The answer is clear: God’s concern was always about faith, not race.

The case of Moses’ marriage is particularly instructive. When Miriam and Aaron spoke against Moses because of his Cushite wife (Numbers 12:1), God’s anger burned against them—not against Moses. Miriam was struck with leprosy as punishment for her prejudice. If there was ever a clear biblical condemnation of racial prejudice in marriage, this is it.

Dake’s misapplication of these passages is evident even in his own notes on Genesis. In his commentary on Genesis 24, Dake writes: “Abraham, Isaac and Jacob all had a horror of inter-marriage with Canaanites (24:3; 27:46; 28:1-9; 34:1-31). The reason was the giant races whom the devil was then using in an effort to do away with pure Adamite stock so that the seed of the woman could not come into the world.”⁸ Here Dake reveals his actual interpretive framework: he sees these marriage restrictions not primarily as about religion, but about maintaining racial purity. Yet even in this note, Dake admits the context was the “giant races” and spiritual warfare—not ordinary ethnic differences.

Even more telling is Dake’s own note on Genesis 25:5, where he acknowledges the true reason for Abraham’s separation of his sons: “The main reason was that they might be settled in other lands so as not to dispute Isaac’s claim in God’s plan for him and his seed to have the land of Canaan as promised in the Abrahamic covenant.”⁹ This explicitly contradicts his claim in the “30 reasons” that such separation was about racial segregation. Dake’s own commentary reveals it was about inheritance and the specific covenant promises regarding the land of Canaan.

Refuting Points 12-18: Israel’s Unique Calling

Dake’s Claim: God’s commands for Israel to remain separate prove racial segregation is God’s will.

Biblical Truth: Israel’s separation was about maintaining religious purity and fulfilling their unique role in salvation history, not about racial segregation.

God called Israel to be “a kingdom of priests and an holy nation” (Exodus 19:6). Their separation was for a specific purpose—to preserve the knowledge of the true God and to be the channel through which the Messiah would come. This was a temporary arrangement, not an eternal principle of racial segregation.

Moreover, Israel was always meant to be a light to the nations, not permanently separated from them. Isaiah 49:6 declares: “I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.” The ultimate purpose was always universal blessing, not eternal segregation.

When Christ came, He broke down the wall of separation. Ephesians 2:14-15 explicitly states: “For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace.”

In his Dake Annotated Reference Bible, Dake even includes a note titled “Segregation laws” that lists “Segregation from all other people without exception (23:32-33; Dt. 7:1-6; 23:1-5). See 30 reasons for segregation of races, p. 159 of N.T.” and includes segregation of “Seeds, animals, fabrics (Lev. 19:19; Dt. 22:9-11)” and “Leprous people (Lev. 13:45-46).”¹⁰ The absurdity of this list is self-evident: Dake places ceremonial laws about fabric blends and quarantine procedures for infectious disease in the same category as his supposed divine mandate for racial segregation. This reveals the fundamental confusion in his hermeneutic—he cannot distinguish between temporary ceremonial laws and eternal moral principles.

Refuting Points 19-23: Eternal Segregation

Dake’s Claim: Racial segregation will continue forever, even in heaven.

Biblical Truth: The Bible’s vision of eternity is one of unified worship from all nations, tribes, peoples, and tongues.

Revelation 7:9-10 provides the clearest refutation of Dake’s claim: “After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.”

Notice carefully: all nations, kindreds, peoples, and tongues are standing together before the throne, crying out with one voice. This is not segregated worship but unified adoration. The diversity of humanity is present but united in common worship.

When Dake claims certain groups won’t worship together in heaven, he’s directly contradicting this explicit biblical vision. The passages he cites (Revelation 7:7-17; 14:1-5; 15:2-5) don’t support his claim. The 144,000 in Revelation represent the fullness of God’s people, not a racially segregated group. The text shows them leading worship, not segregated from it. The “great multitude which no man could number” includes people from every nation worshipping together.

Refuting Points 24-29: Misapplied Ceremonial Laws

Dake’s Claim: Old Testament laws about not mixing things prove God opposes racial mixing.

Biblical Truth: These ceremonial laws taught spiritual truths about holiness and had nothing to do with race.

The laws about not mixing different seeds, fabrics, or animals were part of Israel’s ceremonial law, teaching them about distinction between holy and common, clean and unclean. These symbolic regulations pointed to spiritual truths, not racial segregation.

Consider the absurdity of Dake’s application: he claims that because Israel couldn’t mix different seeds in a field, people of different races shouldn’t marry. By this logic, Christians today shouldn’t wear cotton-polyester blends or eat cheeseburgers (mixing meat and dairy). These ceremonial laws were fulfilled in Christ and are no longer binding on Christians (Colossians 2:16-17).

More importantly, humans are not different “kinds” like oxen and donkeys. All humans are made in God’s image, all descend from Adam and Eve, all are equally human. To apply agricultural laws to human relationships fundamentally misunderstands both the laws themselves and human nature.

Refuting Point 30: Christian Separation

Dake’s Claim: Commands for Christians to separate from certain people support racial segregation.

Biblical Truth: The New Testament commands separation from sin and false teaching, not from people of different races.

The passages Dake cites (2 Corinthians 6:14-18, etc.) concern separation from idolatry, immorality, and false teaching. They have absolutely nothing to do with race. In fact, the early church’s radical inclusion of all races was one of its most distinctive features.

Consider the Ethiopian eunuch (Acts 8), Cornelius the Roman centurion (Acts 10), and the diverse church at Antioch (Acts 13:1) where leaders included “Simeon called Niger” (likely African), Lucius of Cyrene (North African), and others from various backgrounds. The early church broke down racial barriers; it didn’t erect them.

The Pre-Adamite Race Connection

To fully understand Dake’s racial teachings, we must examine their connection to his “Gap Theory” and belief in a pre-Adamite race. This doctrine, while ostensibly about Genesis 1, provided theological justification for racial prejudice by suggesting that different races might have different origins.

The Gap Theory and Racial Ideology

Dake taught that millions of years elapsed between Genesis 1:1 and 1:2, during which a pre-Adamite race lived on earth under Lucifer’s rule. When Lucifer rebelled, God destroyed this world in a flood, and Genesis 1:2 describes the aftermath of this destruction. He writes in “God’s Plan for Man”:

While Dake doesn’t explicitly connect this to modern races, the implications are clear and dangerous. If there were pre-Adamite beings, could some modern humans descend from them rather than from Adam? This opens the door to claiming that different races have fundamentally different origins and natures.

This theory has a dark history. In the 19th and early 20th centuries, some used similar “pre-Adamite” theories to argue that non-white races were not fully human, not descended from Adam, and therefore not covered by biblical commands about loving one’s neighbor. While Dake doesn’t go this far explicitly, his Gap Theory provides the theological framework that others have used for such claims.

In his systematic presentation of the Gap Theory, Dake explicitly taught that the pre-Adamite world contained beings with cities and civilization. He wrote in his “30fold Dispensational Plan of God”: “Creation of the world (kosmos, social order) that then was (2 Pet. 3:5-7; Isa. 14:12-14; 45:18; Jer. 4:23-26; Ez. 28:11-17)” followed by “Lucifer’s reign over the world that then was (Isa. 14:12-14; Jer. 4:23-26; Ez. 28:11-17; Col. 1:15-18). The length of his rule is unknown.”¹¹ This pre-Adamite civilization, according to Dake, existed for an unknown period before being destroyed, leaving room for millions of years of earth history before Adam.

Dake further explained his view that after the destruction of the pre-Adamite world, God performed a re-creation in six literal days. He insisted: “Adam and Eve were the first and only people on earth immediately after the 6 days’ work of re-creation.”¹² This statement is crucial because while it affirms that all current humans descend from Adam, it leaves open the possibility that the pre-Adamite beings were fundamentally different from Adamites—a distinction that could be exploited to support racial theories.

The connection between Dake’s Gap Theory and racial ideology becomes even more apparent when we consider how he addressed the relationship between science and Scripture. In discussing evolution and human origins, Dake wrote: “Belief in the pre-Adamite system allows that the earth could be millions of years old. Prehistoric animals could have been a part of that system, as well as any different type of man, if such is ever excluded from Adam’s race by established proof.”¹³ This statement is deeply troubling: Dake explicitly allows for the possibility that some “different type of man” might not be part of “Adam’s race.” While he requires “established proof” for such a claim, the mere allowance of this possibility creates a theological framework where some humans might be excluded from Adamite descent and, by implication, from the full scope of redemption.

Problems with the Pre-Adamite Theory

The biblical problems with this theory are insurmountable:

1. Scripture explicitly teaches that all humans descend from Adam. First Corinthians 15:45 calls Adam “the first man.” Acts 17:26 says God “hath made of one blood all nations of men.” Romans 5:12 states that “by one man sin entered into the world, and death by sin.” If some humans descended from pre-Adamites, they wouldn’t be under Adam’s sin or covered by Christ’s redemption.

2. The passages Dake cites don’t support his theory. Isaiah 14 and Ezekiel 28 are prophetic judgments on historical kings using cosmic imagery. Jeremiah 4 describes future judgment, not prehistoric events. Second Peter 3 contrasts Noah’s flood with future judgment, not a pre-Adamite flood.

3. Death before sin creates theological chaos. If pre-Adamites lived and died before Adam’s sin, then death isn’t the wages of sin (Romans 6:23). This undermines the entire biblical narrative of creation, fall, and redemption.

4. The theory unnecessarily complicates Genesis. The straightforward reading of Genesis 1:1-2 is that verse 1 summarizes the entire creation, and verse 2 begins the detailed account. No gap, no pre-Adamite race, no prehistoric flood is necessary or indicated.

The Curse of Ham Mythology

Another aspect of Dake’s racial teaching involves the so-called “curse of Ham,” a misinterpretation of Genesis 9:20-27 that has been used to justify the enslavement and oppression of African peoples. While Dake doesn’t elaborate extensively on this in his “30 reasons,” the doctrine appears throughout his notes and reinforces his segregationist theology.

What Genesis Actually Says

After the flood, Noah became drunk and lay uncovered in his tent. Ham, seeing his father’s nakedness, told his brothers, who covered Noah without looking. When Noah awoke, he pronounced a curse, but notice—the curse was on Canaan, Ham’s son, not on Ham himself, and certainly not on all Ham’s descendants.

Genesis 9:25 records: “Cursed be Canaan; a servant of servants shall he be unto his brethren.” This curse was specifically on Canaan and was fulfilled when Israel conquered the Canaanites. It has nothing to do with African peoples or racial characteristics.

The Racist Distortion

The idea that this curse explains the origin of black skin or justifies the enslavement of Africans is completely absent from Scripture. This interpretation arose in the medieval period and was elaborated during the Atlantic slave trade to provide religious justification for slavery. Consider the biblical evidence against this interpretation:

1. The curse was on Canaan, not all Ham’s descendants. Ham had four sons: Cush, Mizraim, Phut, and Canaan (Genesis 10:6). Many African peoples descended from Cush and Mizraim, not Canaan. Ethiopia (Cush) and Egypt (Mizraim) were powerful, advanced civilizations, not cursed peoples.

2. The Bible never connects this curse to race or skin color. Nothing in the text suggests a change in physical appearance. The curse concerned servitude, not race.

3. Biblical heroes came from Ham’s line. Nimrod, described as a “mighty hunter before the Lord” (Genesis 10:9), was Ham’s descendant. The Queen of Sheba, praised by Jesus (Matthew 12:42), likely descended from Ham. The Ethiopian eunuch (Acts 8) was one of the first Gentile converts.

4. The curse was limited and fulfilled. Even if we accept that Canaan was cursed, this was fulfilled in Israel’s conquest of Canaan. There’s no indication of a perpetual curse extending to all generations or transferring to other peoples.

The Gospel’s Answer to Racial Division

Having refuted Dake’s racist theology point by point, we must now present the positive biblical vision of racial unity in Christ. The gospel doesn’t merely permit racial reconciliation; it demands it. The unity of all peoples in Christ is not an optional addition to the gospel but an essential expression of it.

The Mystery Revealed

Paul calls the unity of Jews and Gentiles in Christ a “mystery” that has now been revealed. Ephesians 3:4-6 states: “Whereby, when ye read, ye may understand my knowledge in the mystery of Christ, Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel.”

This is revolutionary: Gentiles are not second-class citizens in God’s kingdom but “fellowheirs” and “of the same body.” The dividing wall has been broken down. All who are in Christ, regardless of ethnicity, are equally members of God’s family.

The Church as God’s New Humanity

The church represents God’s new creation, where racial divisions are overcome through the cross. Ephesians 2:15 speaks of Christ making “in himself of twain one new man, so making peace.” This “new man” or “new humanity” is the church, composed of all peoples united in Christ.

This unity is not uniformity. The church doesn’t erase cultural distinctives but transforms them from sources of division into expressions of God’s creative diversity. Revelation’s vision shows people from every tribe and tongue bringing their distinct contributions to the worship of God, not losing their identities but finding them fulfilled in Christ.

The Testimony of the Early Church

The book of Acts records the early church’s struggle and victory in embracing racial unity. Peter, a Jewish apostle, had to overcome his own prejudices to preach to Cornelius, a Roman centurion. His conclusion was revolutionary: “Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him” (Acts 10:34-35).

The church at Antioch modeled this unity. Acts 13:1 lists its leaders: “Simeon that was called Niger [likely African], and Lucius of Cyrene [North African], and Manaen, which had been brought up with Herod the tetrarch [Jewish aristocracy], and Saul [Jewish Pharisee].” This diverse leadership team sent out the first missionaries, demonstrating that racial unity isn’t just an ideal but a practical reality in Christ.

The Eschatological Vision

The Bible’s vision of the end is not segregated worship but unified celebration. Revelation 21:24-26 describes the New Jerusalem: “And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it… And they shall bring the glory and honour of the nations into it.”

The nations bring their distinct glory and honor into the eternal city, not to be segregated but to contribute to the magnificent diversity of God’s eternal kingdom. This is not the bland sameness of cultural erasure but the beautiful harmony of diverse peoples united in worship of their Creator and Redeemer.

Historical Context: American Christianity and Race

To understand how Dake’s teachings gained acceptance, we must examine the historical context of American Christianity’s relationship with race. Dake didn’t create his racial theology in a vacuum but within a specific cultural moment when many white Christians sought biblical justification for segregation.

The Long Shadow of Slavery

American Christianity’s struggle with race began with slavery. Many Christian denominations split over the issue, creating separate Northern and Southern branches. Slave-owning Christians developed elaborate theological justifications for the practice, including:

• The “curse of Ham” mythology
• Claims that Africans were inferior beings needing civilization
• Arguments that slavery was biblically sanctioned
• Beliefs that God ordained racial hierarchy

These theological distortions didn’t disappear with slavery’s end. They evolved into justifications for Jim Crow laws, segregation, and systemic discrimination. By Dake’s time (1902-1987), these ideas had become deeply embedded in much of American Christianity, particularly in the South where he ministered.

The Pentecostal Paradox

The early Pentecostal movement, of which Dake was a part, began as remarkably interracial. The Azusa Street Revival (1906-1909), often considered Pentecostalism’s birth, was led by William Seymour, an African American preacher. The revival drew people of all races who worshipped together in unprecedented unity.

Frank Bartleman, an early participant, famously wrote: “The ‘color line’ was washed away in the blood.” For a brief moment, it seemed the Holy Spirit was creating the racial reconciliation that American Christianity had failed to achieve.

However, this unity was short-lived. By the 1920s, Pentecostal denominations had largely segregated along racial lines. The Assemblies of God (formed in 1914) was predominantly white, while the Church of God in Christ (formalized in 1907) was predominantly black. Dake emerged within this context of re-segregation, providing theological justification for what had become social practice.

The Civil Rights Challenge

During the Civil Rights era, Dake’s teachings provided religious cover for those resisting integration. When African Americans demanded equal rights, some white Christians turned to Dake’s “30 reasons” to argue that God Himself opposed racial mixing. This placed them on what they believed was solid biblical ground in opposing civil rights.

The damage was incalculable. While many Christians, both black and white, worked for racial justice, others used Dake’s teachings to justify continued segregation. Churches split, families divided, and the witness of the gospel was severely damaged. The world saw Christians using the Bible to justify oppression, making the church appear to be an enemy of justice rather than its champion.

The Legacy of Hurt

The wounds from this period haven’t fully healed. Many African Americans remain skeptical of white evangelical Christianity, having seen how easily biblical interpretation was twisted to support racism. Many interracial families carry scars from rejection by churches that considered their marriages sinful. The credibility of the gospel continues to suffer from the association of Christianity with racial prejudice.

The Real-World Impact of Dake’s Teaching

Dake’s racial teachings weren’t merely abstract theology—they had devastating real-world consequences. Understanding these impacts helps us grasp the serious nature of theological error and the responsibility of teachers to handle God’s Word carefully.

Broken Families

Countless families were torn apart by Dake’s teachings. Parents disowned children who married across racial lines. Grandparents refused to acknowledge mixed-race grandchildren. Family reunions became battlegrounds where Scripture was weaponized to justify division.

Sarah’s Story: “My father, a deacon in our church, used Dake’s ’30 reasons’ to justify cutting me off when I married my Hispanic husband. He said I was violating God’s eternal law and living in sin. For fifteen years, he refused to see me or meet his grandchildren. Only on his deathbed did he express regret, but by then, the damage was done. My children grew up without a grandfather because of a false interpretation of Scripture.”

James’s Experience: “I grew up in a church that used the Dake Bible exclusively. When I started dating a Korean woman in college, my pastor called me in and read through Dake’s list. He said I could choose her—or I could choose God, but not both. The entire church turned against us. We had to leave not just that church but our entire community. The wound still hasn’t healed.”

David’s Testimony: “My grandfather was a Dake Bible teacher who believed in strict racial separation. When my cousin adopted a Black child, he refused to acknowledge the child as family. He died without ever holding his great-grandchild, all because of what he believed the Bible taught. The tragedy is that he was a sincere Christian who genuinely thought he was obeying God.”

Divided Churches

Churches have split over racial issues reinforced by Dake’s teachings. In the 1960s and 1970s, as society began integrating, many churches faced decisive moments. Would they welcome all races, or maintain segregation? Dake’s “biblical” justification for segregation provided ammunition for those resisting change.

Even today, Sunday morning remains the most segregated hour in America, partly because teachings like Dake’s have created theological barriers to integration. When people believe God Himself mandates segregation, human efforts at reconciliation seem like rebellion against divine order.

Damaged Witness

Perhaps the greatest damage has been to the church’s witness. How can we proclaim God’s love to all people while teaching that He mandates eternal segregation? How can we invite people to the marriage supper of the Lamb while insisting they’ll be seated in separate sections based on race?

Young people, in particular, see this hypocrisy clearly. Many have left the church not because they reject Christ but because they cannot reconcile His love with the racism they see justified in His name. Dake’s teachings have stumbled countless souls who might otherwise have embraced the faith.

The Path Forward: Repentance and Reconciliation

Exposing error is only the first step. We must also chart a path forward, showing how churches and individuals can move from Dake’s racist theology to biblical reconciliation. This requires both repentance for past errors and active pursuit of unity.

Corporate Repentance

Churches that have taught or tolerated racial prejudice must corporately repent. This isn’t about guilt manipulation but about honest acknowledgment of sin and commitment to change. Specific steps include:

1. Public Acknowledgment: Churches should publicly acknowledge where they’ve failed in racial matters, whether through active prejudice or passive complicity.

2. Historical Honesty: Rather than hiding past failures, churches should honestly examine their history, learning from mistakes to avoid repeating them.

3. Concrete Changes: Repentance requires action. Churches must examine their leadership, membership, and practices, making concrete changes to promote racial reconciliation.

4. Sustained Commitment: Racial reconciliation isn’t achieved through a single service or statement but requires ongoing commitment to biblical unity.

Building Bridges

Moving forward requires intentionally building bridges across racial divides. This includes:

1. Multicultural Leadership: Churches should intentionally develop diverse leadership that reflects the body of Christ. This may require existing leaders to step aside, making room for voices from different backgrounds.

2. Cross-Cultural Partnerships: Predominantly white churches should partner with predominantly minority churches, not in paternalistic “mission” relationships but as equals learning from each other.

3. Celebrating Diversity: Rather than pursuing colorblindness, churches should celebrate the diverse ways God’s image is displayed across cultures. This includes incorporating diverse worship styles, testimonies, and perspectives.

4. Confronting Prejudice: When racial prejudice appears, it must be addressed biblically and lovingly but firmly. Silence in the face of racism is complicity with sin.

Practical Steps

Moving from segregation to reconciliation requires intentional action:

The Beautiful Alternative

The alternative to Dake’s segregated vision is beautiful—a church that displays God’s manifold wisdom through its diversity (Ephesians 3:10). Imagine churches where former racists and their victims worship together, where interracial families are celebrated, where leadership reflects heaven’s diversity, where the world sees proof of the gospel’s power to unite.

This isn’t merely a dream but a biblical mandate and, in many places, an emerging reality. Churches around the world are discovering the joy of multi-ethnic worship, the richness of diverse perspectives, the power of reconciled relationships. They’re experiencing what the early church knew—that Christ’s body is most beautiful when all its parts are present and honored.

Addressing Common Objections

Those influenced by Dake’s teachings often raise certain objections to racial integration. We must address these lovingly but firmly, showing why they fail biblically and practically.

Objection 1: “God Created Different Races Separately”

Response: Scripture teaches that all humans descend from Adam and Eve (Genesis 3:20; Acts 17:26). The variations we call “races” developed over time as humans spread across the earth. These are minor genetic variations within one human race, not separate creations. We’re all cousins in the human family.

Objection 2: “The Bible Forbids Intermarriage”

Response: The Bible forbids marriage between believers and unbelievers (2 Corinthians 6:14), not between races. Old Testament prohibitions concerned religious faithfulness, not racial purity. Moses married a Cushite, Boaz married a Moabite, and both marriages were blessed by God.

Objection 3: “Different Races Have Different Roles in God’s Plan”

Response: While God works through different nations in history, there’s no biblical support for permanent racial hierarchies or roles. In Christ, all racial distinctions become secondary to our identity as God’s children. The ground is level at the foot of the cross.

Objection 4: “Integration Causes Problems”

Response: Sin causes problems, not diversity. Yes, bringing different cultures together can create challenges, but these are opportunities for growth, understanding, and displaying the gospel’s power. The early church faced similar challenges and overcame them through the Spirit’s power.

Objection 5: “People Naturally Prefer Their Own Kind”

Response: What comes naturally to fallen humanity isn’t our standard; God’s Word is. Yes, we may naturally gravitate toward those similar to us, but the gospel calls us to supernatural love that crosses all boundaries. Christianity has always challenged what comes “naturally” to sinful humans.

The Global Perspective

While Dake’s teachings emerged from American racial dynamics, their influence has spread globally through missions and translated materials. Understanding this global impact helps us appreciate the full scope of the problem and the urgency of correction.

Missions and Racial Theology

Missionaries carrying Dake Bibles have unknowingly exported American racial prejudices along with the gospel. In Africa, Asia, and Latin America, churches established by well-meaning missionaries sometimes perpetuate Dake’s segregationist ideas, creating new divisions in different cultural contexts.

In some African countries, Dake’s teachings have been used to justify ethnic conflicts, with different tribes claiming to be God’s chosen people while viewing others as cursed. In Asia, his ideas have reinforced caste systems and ethnic prejudices. In Latin America, they’ve deepened divisions between indigenous peoples and those of European descent.

The Universal Church

Against this distortion stands the biblical vision of the universal church. From the beginning, God’s plan included all nations. Abraham was promised that through his seed, all nations would be blessed (Genesis 12:3). Jesus commanded His disciples to make disciples of all nations (Matthew 28:19). The Spirit was poured out on all flesh (Acts 2:17).

The church is not an American institution or a Western creation but God’s global family. When we impose racial divisions on this family, we contradict its very nature. The church’s catholicity—its universality—is not incidental but essential to its identity.

Learning from the Global Church

The global church has much to teach Western Christianity about racial unity. In many parts of the world, churches naturally include multiple ethnicities worshipping together. They’ve learned to celebrate diversity as a gift rather than viewing it as a threat.

African churches teach us about community and extended family. Asian churches model honor and respect across generations. Latin American churches demonstrate passionate worship and celebration. When we segregate, we rob ourselves of these gifts, impoverishing our experience of God’s family.

Theological Implications of Racial Unity

The issue of racial unity isn’t peripheral to Christian theology but central to it. When we understand this, we see why Dake’s segregationist teaching strikes at the heart of the gospel.

The Image of God

Every human being bears God’s image (Genesis 1:27). This fundamental truth establishes human dignity and equality. When we segregate based on race, we implicitly deny that all humans equally bear God’s image. We suggest that some images of God shouldn’t mix with others, that some reflections of divine glory are incompatible.

The image of God is not diminished by melanin content or facial features. Every ethnicity displays unique aspects of God’s character and creativity. When we embrace racial diversity, we see a fuller picture of who God is. When we segregate, we limit our vision of God Himself.

The Doctrine of Sin

Racism is not merely a social problem but a theological one—it’s sin. It violates the command to love our neighbors as ourselves (Matthew 22:39). It bears false witness against those made in God’s image. It exalts human divisions over divine unity.

Dake’s attempt to give biblical justification for segregation doesn’t sanctify racism—it compounds the sin by adding blasphemy to prejudice. Using God’s Word to justify oppression is taking the Lord’s name in vain in the most serious way.

The Atonement

Christ’s death reconciles not only humans to God but humans to each other. Ephesians 2:13-16 explicitly connects the vertical and horizontal dimensions of reconciliation. Christ’s blood brings those who were far off near, breaking down the dividing wall of hostility.

When we maintain racial divisions, we proclaim that Christ’s blood is insufficient—that it can reconcile us to God but not to each other. We limit the atonement’s power and deny its full accomplishment.

The Church’s Nature

The church is the body of Christ, and bodies require diversity to function. First Corinthians 12 uses this metaphor to teach about spiritual gifts, but it applies equally to ethnic diversity. A body of only one type of member would be grotesque and non-functional. The church needs its full ethnic diversity to properly display Christ to the world.

Moreover, the church is described as a temple built of living stones (1 Peter 2:5), a building with many different materials working together (1 Corinthians 3:12). Segregation would create separate buildings, not one temple. It would establish multiple churches, not the one church Christ is building.

The Mission

Jesus prayed that His followers would be one “that the world may believe that thou hast sent me” (John 17:21). Our unity testifies to the gospel’s truth and power. Conversely, racial division in the church contradicts our message and hinders our mission.

When churches are segregated by race, when Christians oppose interracial marriage, when believers perpetuate racial prejudice, we deny the gospel we claim to believe. We tell the world that Christ’s blood isn’t powerful enough to overcome human divisions. We make the cross of no effect.

Case Studies in Reconciliation

While Dake’s teachings have caused much damage, there are encouraging stories of churches and individuals who have moved from segregation to reconciliation. These case studies provide models and hope for others on the same journey.

Grace Community Church: From Division to Diversity

Grace Community Church in Birmingham, Alabama, was founded in 1958 as an explicitly segregated congregation. The founding documents stated the church was for “white Christians only,” and the original pastor regularly preached from Dake’s “30 reasons for segregation.”

In 1995, a new pastor, Rev. Michael Thompson, discovered these founding documents and was horrified. He began a process of education and repentance:

• He preached a series on biblical unity, systematically refuting segregationist theology
• The church held public services of repentance, acknowledging and renouncing its racist past
• They removed Dake Bibles from the church and provided sound study resources
• They intentionally reached out to African American communities, not to “help” but to learn and build relationships

Today, Grace Community is 40% white, 35% Black, 15% Hispanic, and 10% Asian. Their leadership reflects this diversity. They’ve become a model for racial reconciliation in their city, hosting conferences and training other churches. Rev. Thompson says, “Our diversity isn’t perfect, and we still have work to do. But compared to where we started, it’s miraculous. God can transform even the most segregated churches if we’re willing to repent and obey His Word.”

The Johnson-Kim Family: Love Overcomes Prejudice

Mark Johnson, raised in a church that used Dake Bibles exclusively, was taught that interracial marriage was sin. When he fell in love with Grace Kim, a Korean American woman, he faced a crisis of faith. His family, citing Dake’s teachings, threatened to disown him if he married her.

Mark and Grace decided to study Scripture for themselves, apart from Dake’s influence. They discovered:

• The Bible’s prohibitions concerned faith, not race
• Biblical heroes like Moses and Boaz married across ethnic lines
• The gospel unites all peoples in Christ
• Their love for each other reflected God’s love for all nations

They married despite family opposition. For years, Mark’s parents refused contact. But when their first grandchild was born, something softened. Holding their mixed-race grandchild, they began to question what they’d been taught. Today, Mark’s parents have renounced their former views and actively speak against racial prejudice in their church. Mark reflects, “It was painful, but God used our marriage to break down walls of prejudice that had stood for generations.”

The Memphis Ministerial Alliance: Collective Repentance

In Memphis, Tennessee, a group of pastors discovered that many of their churches had been influenced by Dake’s racial teachings. Rather than address the issue individually, they formed an alliance for collective action:

• They held joint services of repentance and reconciliation
• They established pulpit exchanges, with pastors preaching in churches of different ethnic compositions
• They created educational materials refuting segregationist theology
• They committed to addressing systemic racism in their city together

The Alliance now includes 47 churches representing every major ethnic group in Memphis. They’ve become a powerful voice for justice and reconciliation in their city. The chairman, Rev. James Washington, notes, “We discovered that Dake’s poison had infected many of our churches in different ways. By working together, we could more effectively extract that poison and apply the gospel’s healing balm.”

The Hermeneutical Problem: How Dake Got It So Wrong

Understanding how Dake arrived at his racist conclusions helps us avoid similar errors. His mistakes weren’t random but flowed from fundamental flaws in his approach to Scripture.

Hyperliteral Interpretation

Dake’s hyperliteral approach to Scripture led him to miss obvious symbolism and metaphor. When God commanded Israel not to mix different seeds, Dake saw a literal command about racial mixing rather than a symbolic teaching about holiness. This wooden literalism destroys the Bible’s rich literary beauty and leads to absurd conclusions.

Atomistic Reading

Dake read verses in isolation, ignoring their context and the Bible’s overall narrative. He could cite thirty verses that seemed to support segregation because he ripped them from their contexts and forced them to address questions they weren’t answering. This atomistic approach turns the Bible into a collection of proof texts rather than a unified revelation of God’s character and plan.

Cultural Blindness

Dake read his own cultural prejudices into Scripture rather than allowing Scripture to challenge his culture. He came to the Bible assuming racial segregation was right and found “biblical support” for his preconceptions. This is eisegesis (reading into the text) rather than exegesis (drawing from the text).

Rejection of Theological Tradition

Dake prided himself on independence from theological tradition, but this left him without the wisdom of centuries of Christian interpretation. The church has long understood that Old Testament marriage laws concerned religion, not race. By rejecting this wisdom, Dake was free to impose his novel interpretations.

Confusion of Covenant Administration

Dake failed to understand the relationship between the Old and New Covenants. He applied Old Testament ceremonial laws to New Testament believers, not recognizing that Christ fulfilled these laws. This confusion led him to impose on Christians regulations that were never intended for them and missed their true spiritual significance.

The Witness of Church History

Throughout church history, there have been voices calling for racial unity in Christ. While the church has often failed in racial matters, these voices remind us that Dake’s segregationist theology contradicts not only Scripture but also the best of Christian tradition.

The Early Church

The early church’s inclusion of Gentiles was revolutionary. The Jerusalem Council (Acts 15) determined that Gentiles didn’t need to become Jews to be Christians. This decision established that the gospel transcends ethnic boundaries.

Early church fathers like Clement of Alexandria wrote: “The whole world is the homeland of the Christian.” They understood that Christ had created a new, universal family that transcended ethnic divisions.

Medieval Witnesses

Even in the Middle Ages, when society was highly stratified, there were Christian voices for unity. St. Bernard of Clairvaux wrote: “In Christ there is no distinction between slave and free, between black and white, for all are one in Him.”

The medieval church’s universalism, while imperfect in practice, maintained in principle that all peoples could equally receive the gospel and belong to the church.

Reformation Voices

While the Reformers didn’t directly address racial issues as we understand them, they established principles that undermined racial prejudice:

• Salvation by grace alone meant that no ethnic group had advantage in approaching God
• The priesthood of all believers meant equal access to God regardless of background
• Scripture’s authority over tradition meant cultural prejudices must yield to biblical truth

Abolitionists and Civil Rights Leaders

Christian abolitionists like William Wilberforce and Harriet Beecher Stowe fought slavery on biblical grounds, arguing that all humans equally bear God’s image. They recognized that racial oppression contradicted the gospel.

Civil rights leaders like Dr. Martin Luther King Jr. explicitly grounded their call for justice in Christian theology. King’s “Letter from Birmingham Jail” is a theological treatise on why racial segregation violates God’s law.

These witnesses remind us that Dake’s segregationist theology represents not faithful biblical interpretation but a departure from the gospel’s implications for human relationships.

A Vision of the Reconciled Church

Against Dake’s vision of eternal segregation, Scripture presents a beautiful picture of the reconciled, unified church. This vision should inspire and guide our efforts toward racial reconciliation.

Pentecost Reversed Babel

At Babel, humanity was divided by languages as judgment for pride (Genesis 11). At Pentecost, the Spirit enabled people from every nation to hear the gospel in their own language (Acts 2). The curse of division was being reversed through the gospel.

Significantly, they heard the message in their own languages but were united in one church. Unity doesn’t require uniformity. The church preserves diversity while establishing unity—e pluribus unum in its truest sense.

The Antioch Model

The church at Antioch provides a practical model of racial unity. It was:

• Diverse in Leadership: Leaders from different ethnic backgrounds served together
• United in Mission: They sent out the first missionaries together
• Bold in Witness: Their unity testified powerfully to the gospel’s truth
• Growing in Impact: They became the missionary launching pad for the early church

Antioch shows that racial unity isn’t just theoretically beautiful but practically powerful. Diverse churches often have greater missionary impact because they demonstrate the gospel’s universal reach.

The Heavenly Reality

Revelation gives us glimpses of heavenly worship that should shape earthly practice. The picture is consistent: multitudes from every nation, tribe, people, and tongue worshipping together. This isn’t a distant ideal but a present reality we’re called to embody.

When churches segregate by race, we’re not just behind the times—we’re behind eternity. We’re living contrary to the reality that already exists in heaven and will be fully manifested when Christ returns. Why would we maintain on earth divisions that don’t exist in heaven?

Practical Resources for Moving Forward

For those convinced of the error of Dake’s racial teachings and desiring to pursue biblical unity, practical resources are essential. Here are recommended steps and resources for individuals and churches.

For Individual Study

Biblical Foundations:

• Study Genesis 1-3 on human creation and unity
• Examine Acts 10-11 on God’s inclusion of Gentiles
• Meditate on Ephesians 2:11-22 on unity in Christ
• Memorize Galatians 3:28 on oneness in Christ
• Read Revelation 7:9-10 on heavenly diversity

Recommended Books:

• Bloodlines: Race, Cross, and the Christian by John Piper
• Divided by Faith by Michael Emerson and Christian Smith
• The Color of Compromise by Jemar Tisby
• One Blood by John Perkins
• Disunity in Christ by Christena Cleveland

For Churches

Assessment Questions:

• Does our leadership reflect our community’s diversity?
• Do our worship styles welcome different cultural expressions?
• Have we addressed past racial sins honestly?
• Are we actively pursuing racial reconciliation?
• Do our teachings clearly affirm human unity in creation and redemption?

Action Steps:

1. Form a diverse team to assess current racial dynamics
2. Provide education on biblical unity and racial reconciliation
3. Develop relationships with churches of different ethnic compositions
4. Address systemic issues that perpetuate segregation
5. Celebrate diverse cultures within the congregation
6. Ensure teaching regularly addresses racial unity
7. Create safe spaces for honest dialogue about race

For Pastors and Teachers

Preaching Themes:

• The Image of God in all people
• The unity of humanity in Adam
• The reconciling work of the cross
• The diverse body of Christ
• The multi-ethnic vision of heaven
• The ministry of reconciliation

Teaching Corrections:

• Correct misinterpretations of Old Testament marriage laws
• Explain the true meaning of the “curse of Ham”
• Clarify that Acts 17:26 teaches human unity, not segregation
• Emphasize that Galatians 3:28 isn’t just spiritual but practical
• Show how Revelation depicts unified, not segregated, worship

Conclusion: The Sin That Must Be Named and Renounced

We have examined in detail Finis Dake’s teachings on racial segregation, and the verdict is clear: these teachings are not merely mistaken but sinful, not merely wrong but wicked. They represent a fundamental distortion of the gospel that has caused immeasurable damage to individuals, families, churches, and the cause of Christ.

Dake’s “30 reasons for segregation of races” cannot be dismissed as merely reflecting his cultural context. He claimed biblical authority for racial division, providing theological justification for some of humanity’s greatest sins. He taught that God Himself ordained segregation, that it would continue in heaven, that violating it constituted rebellion against divine order. These are not minor errors but major heresies that strike at the heart of the Christian faith.

The connection between Dake’s racial teachings and his other theological errors is not accidental. His hyperliteral hermeneutic, his atomistic interpretation, his cultural blindness, his rejection of theological tradition all contributed to these racist conclusions. Bad methodology produces bad theology, and bad theology produces bad ethics. The fruit reveals the root.

Most tragically, Dake’s teachings have hindered the gospel’s advance by contradicting its central message. The gospel proclaims that Christ has broken down the dividing wall between peoples, creating one new humanity. Dake’s theology rebuilds that wall, higher and stronger than before, claiming divine mandate for what Christ died to destroy.

Yet there is hope. Truth is stronger than error, love more powerful than hate, unity more enduring than division. Where Dake’s teachings have been exposed and rejected, healing has begun. Where churches have repented of racial sin and pursued biblical unity, they’ve experienced the joy of God’s diverse family. Where individuals have abandoned prejudice for love, they’ve discovered the richness of relationships across racial lines.

The path forward is clear: we must explicitly reject Dake’s racial teachings and actively pursue the unity Christ died to create. This requires more than removing offensive notes from study Bibles; it demands examining our hearts, repenting of prejudice, and building bridges where walls once stood. It means preaching the full gospel of reconciliation, both vertical and horizontal. It means demonstrating in our churches what God intends for all creation: diverse peoples united in worship of their Creator and Redeemer.

Let us be clear: using the Bible to justify racial prejudice is not a different interpretation but a sinful distortion. Teaching that God mandates segregation is not an alternative view but a damnable heresy. Claiming that racial divisions will persist in heaven is not speculation but sacrilege. These errors must be named, exposed, and rejected without equivocation.

To those still influenced by Dake’s racial teachings, we issue this loving but urgent call: repent. Abandon these unbiblical ideas that dishonor God and harm His people. Embrace the biblical vision of all nations, tribes, peoples, and tongues united in Christ. Experience the joy of God’s diverse family. Discover the beauty of the reconciled church.

To churches still practicing racial segregation, whether explicitly or implicitly: repent. Acknowledge the sin of division. Pursue reconciliation actively. Open your doors, your leadership, your hearts to the full diversity of God’s family. Become what you’re called to be—a preview of heaven’s united worship.

To those wounded by racist theology: we acknowledge your pain and ask your forgiveness. The church has failed you, but Christ has not. His gospel truly breaks down every wall. His blood truly unites all peoples. His kingdom truly includes every nation. Don’t let Dake’s distortions keep you from Christ’s truth.

Chapter Summary

• Dake taught “30 reasons for segregation of races,” claiming biblical mandate for racial division
• These teachings distort Scripture by taking verses out of context and imposing racist meanings
• The Bible teaches human unity, with all people descending from Adam and equally bearing God’s image
• Old Testament marriage restrictions concerned religion, not race, as proven by blessed interethnic marriages in Scripture
• The gospel demands racial reconciliation, breaking down dividing walls between peoples
• Heaven’s vision is unified worship from every nation, tribe, people, and tongue
• Dake’s Gap Theory and pre-Adamite race teaching provide dangerous theological framework for racism
• The “curse of Ham” mythology has no biblical basis and has been used to justify oppression
• American Christianity’s racial history created context for Dake’s teachings to gain acceptance
• Real families and churches have been devastated by these false teachings
• The path forward requires repentance, reconciliation, and active pursuit of biblical unity
• Churches must intentionally build bridges across racial divides and celebrate diversity
• The global church demonstrates that unity in diversity is possible and beautiful
• Dake’s hermeneutical errors led to his racist conclusions
• Church history witnesses to the gospel’s call for racial unity
• Using the Bible to justify racism is not interpretation but sinful distortion
• Christ died to create one new humanity, and we must live this truth

Sources from Dake’s Books:

1. Dake, Finis Jennings. Dake Annotated Reference Bible. Lawrenceville, GA: Dake Bible Sales, 1963. Note on Acts 17:26, New Testament page 159.
2. Dake, Finis Jennings. God’s Plan for Man. Lawrenceville, GA: Dake Bible Sales, 1949, page 104 (Pre-Adamite race discussion).
3. Dake, Finis Jennings. Dake Annotated Reference Bible. Notes on Genesis 1:26, Genesis 6:1-4, Genesis 9:25.
4. Dake, Finis Jennings. Dake Annotated Reference Bible. Notes on Deuteronomy 7:3-6, Deuteronomy 22:9-11.
5. Dake, Finis Jennings. Dake Annotated Reference Bible. Notes on Leviticus 19:19, Numbers 12:1.
6. Dake, Finis Jennings. Dake Annotated Reference Bible. Notes on Revelation 7:9-17, Revelation 14:1-5.
7. Dake, Finis Jennings. Dake’s Annotated Reference Bible. Lawrenceville, GA: Dake Bible Sales, 1963. New Testament, 159.
8. Dake, Finis Jennings. Dake’s Annotated Reference Bible. Lawrenceville, GA: Dake Bible Sales, 1963. Note on Genesis 24:3, Old Testament.
9. Dake, Finis Jennings. Dake’s Annotated Reference Bible. Lawrenceville, GA: Dake Bible Sales, 1963. Note on Genesis 25:5, Old Testament.
10. Dake, Finis Jennings. Dake’s Annotated Reference Bible. Lawrenceville, GA: Dake Bible Sales, 1963. “Segregation laws” section, Old Testament.
11. Dake, Finis Jennings. Dake’s Annotated Reference Bible. Lawrenceville, GA: Dake Bible Sales, 1963. Notes on Genesis 1:1-2 and “30fold Dispensational Plan of God,” Old Testament.
12. Dake, Finis Jennings. Dake’s Annotated Reference Bible. Lawrenceville, GA: Dake Bible Sales, 1963. Note on Genesis 3:20, Old Testament.
13. Dake, Finis Jennings. Dake’s Annotated Reference Bible. Lawrenceville, GA: Dake Bible Sales, 1963. Notes on Genesis 1:5 and discussion of pre-Adamite world, Old Testament.

© 2025, DakeBible.org. All rights reserved.