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The Jehovah’s Witnesses’ doctrines surrounding 1914 are the legacy of a series of emphatic claims regarding the years 1799, 1874, 1878, 1914, 1918, and 1925 made in the Watch Tower Society’s publications between 1879 and 1924. Claims about the significance of those years, including the presence of Jesus Christ, the beginning of the “last days,” the destruction of worldly governments, and the earthly resurrection of Jewish patriarchs, were successively abandoned.
In 1966, the Watch Tower Society issued the first of what became a sequence of statements on the importance of a new date—1975—that raised the possibility of that year heralding the beginning of Christ’s millennial reign and, along with it, doom for unbelievers.
According to this trustworthy Bible chronology six thousand years from man’s creation will end in 1975, and the seventh period of a thousand years of human history will begin in the fall of 1975. So six thousand years of man’s existence on earth will soon be up, yes, within this generation. How appropriate it would be for Jehovah God to make of this coming seventh period of a thousand years a Sabbath period of rest and release, a great Jubilee sabbath for the proclaiming of liberty throughout the earth to all its inhabitants! […] It would be according to the loving purpose of Jehovah God for the reign of Jesus Christ, the “Lord of the Sabbath”, to run parallel with the seventh millennium of man’s existence. – Life Everlasting—In Freedom of the Sons of God, Watch Tower Bible & Tract Society, 1966, pgs 28,29.
Before Casting the First Stone
The Watch Tower Society’s eschatological teachings are based on the earliest writings of Charles Taze Russell but have undergone significant changes since then. However, let’s back up for a moment. How did Russell get involved in Eschatology? He was introduced to the concept of eschatology by way of William Miller. William Miller (February 15, 1782 – December 20, 1849) was an American Baptist minister who is credited with beginning the mid-19th-century North American religious movement known as Millerism. After his proclamation of the Second Coming did not occur as expected in the 1840s, new heirs of his message emerged, including the Advent Christians (1860), the Seventh-day Adventists (1863), and other Adventist movements. So, yes, it was actually a Baptist minister who led Russell and the International Bible Students that would become the Jehovah’s Witnesses down this path of such an obsessive-compulsive disorder and end times. Many Christian denominations or individuals have made predictions about the end of the world, but it is difficult to determine an exact number.
- Millerites (Adventists): 1844, 1845
- Jehovah’s Witnesses: 1914, 1915, 1918, 1925, 1941, 1975
- Seventh-day Adventists: various dates, including 1844 and 1888
- The Church of Jesus Christ of Latter-day Saints (LDS), 1891
- Christian Identity Movement, 1990
- The Unification Church, 1982
- The Worldwide Church of God, 1975
- The Assemblies of God, 2000
- Catholic Apostolic Church. 2001
- International House of Prayer: 2010
- Harold Camping predicted the end of the world in 2011.
- Family Radio (Harold Camping): 1994, 2011
As you can see, it is fringe groups or individuals making these predictions. However, in the mid-1800s to the late 1900s, it was a bit of a fad to dig into eschatology and try to find out when Jesus was going to return to destroy the wicked and set up his kingdom. The Jehovah’s Witnesses have clearly been the most aggressive in this endeavor. This goes back to 66–70 C.E. to Simon bar Giora, who led one of the major Judean rebel factions during the First Jewish–Roman War in 1st-century Roman Judea, who vied for control of the Jewish polity while attempting to expel the Roman army but incited a bitter internecine war in the process. And century after century, the failed predictions would come in, and each time they believed. The irony is every time there is a major catastrophe in the world today; you will find tens of thousands of Christians on social media screaming the end is near. And those same Christians are the first to cast stones at the Jehovah’s Witnesses for believing the same thing many times. Now, this is not to let the JW’s off the hook for going beyond the Scriptures that say we do not know the day nor the hour.
Think of it like this. If you were absolutely 100% blind, seeing absolute blackness. And someone took you near the Grand Canon and then asked you, ‘how close are you to the edge?’ You would say, how am I supposed to know I can’t see? They then asked you, ‘well, approximately guessing how close would you say?’ Again, you would argue that you could be inches from the edge or 500 miles (ca. 805 km). Saying, ‘I can’t see.’ We do not know the day or the hour. Day and hour are indications of a short period of time.
Jesus is referring to the fact that his second coming could happen at any time and that no one can predict when it will happen. He is reminding believers to stay vigilant and prepared for his return, as it could happen at any moment.
Now we do have signs for the Great Tribulation. They are general signs but on a scale so that you will know when it happens. See my book, THE REVELATION OF DANIEL CHAPTERS 11-12: The Time of the End and Beyond. All of this is to say there are 41,000 different denominations, all believing differently and even on so-called salvation doctrines. So, this is not to excuse the JW’s because their date setting has harmed many Witnesses both emotionally and financially. Thousands of Witnesses sold houses before 1975 to finance their evangelism to tell the world the end was coming in 1975. Hundreds of thousands of Witnesses have refused to get a higher education because they are focused on evangelism because the end is very soon.
What the Jehovah’s Witnesses Believe
Jehovah’s Witnesses believe that the year 1914 marked the beginning of the end of the world, based on their interpretation of Bible prophecy. They believe that in 1914, Jesus Christ began his rule as king over God’s kingdom and that this marked the start of the final events leading to the end of the current world system and the establishment of God’s kingdom on earth. They believe that since 1914, Jesus Christ has been actively involved in the spiritual and political affairs of the world and that the events since then have fulfilled various Bible prophecies. Jehovah’s Witnesses also believe that many of the major events in the world, such as wars and natural disasters, are a direct result of the beginning of Jesus’ rule in 1914.
The eschatology of Jehovah’s Witnesses is central to their religious beliefs. They believe that Jesus Christ has been ruling in heaven as king since 1914, a date they believe was prophesied in Scripture, and that after that time a period of cleansing occurred, resulting in God’s selection of the Bible Students associated with Charles Taze Russell to be his people in 1919. They believe the destruction of those who reject their message and thus willfully refuse to obey God will shortly take place at Armageddon, ensuring that the beginning of the new earthly society will be composed of willing subjects of that kingdom.
How They Got There
Jehovah’s Witnesses explain their belief in the significance of the year 1914 by referencing a number of Bible passages and teachings. They believe that the Bible prophecy in Daniel 4:23-25, which mentions a tree being chopped down and its growth being restricted, is a reference to the removal of earthly power from the kingdom of God and the start of Jesus Christ’s rule in heaven. They believe that the “seven times” mentioned in the prophecy correspond to 2,520 years and that this period began in 607 BCE when the Babylonians destroyed the kingdom of Judah. Based on this calculation, they believe that the end of the “seven times” occurred in 1914 CE, which marked the beginning of Jesus Christ’s rule as king over God’s kingdom.
They also believe that other Bible passages, such as Revelation 11:15, support their belief in the significance of the year 1914. Additionally, they point to various world events that have occurred since 1914, such as the two world wars and the rise of totalitarian regimes, as the fulfillment of Bible prophecy and evidence that Jesus Christ’s rule as king began in 1914. To Jehovah’s Witnesses, the year 1914 marks a pivotal point in world history and holds great significance for their understanding of the end of the world and the establishment of God’s kingdom on earth.
JW’S ARTICLE 1914—A Significant Year in Bible Prophecy
DECADES in advance, Bible students proclaimed that there would be significant developments in 1914. What were these, and what evidence points to 1914 as such an important year?
As recorded at Luke 21:24, Jesus said: “Jerusalem will be trampled on by the nations until the appointed times of the nations [“the times of the Gentiles,” King James Version] are fulfilled.” Jerusalem had been the capital city of the Jewish nation—the seat of rulership of the line of kings from the house of King David. (Psalm 48:1, 2) However, these kings were unique among national leaders. They sat on “Jehovah’s throne” as representatives of God himself. (1 Chronicles 29:23) Jerusalem was thus a symbol of Jehovah’s rulership.
How and when, though, did God’s rulership begin to be “trampled on by the nations”? This happened in 607 B.C.E. when Jerusalem was conquered by the Babylonians. “Jehovah’s throne” became vacant, and the line of kings who descended from David was interrupted. (2 Kings 25:1-26) Would this ‘trampling’ go on forever? No, for the prophecy of Ezekiel said regarding Jerusalem’s last king, Zedekiah: “Remove the turban, and take off the crown. . . . It will not belong to anyone until the one who has the legal right comes, and I will give it to him.” (Ezekiel 21:26, 27) “The one who has the legal right” to the Davidic crown is Christ Jesus. (Luke 1:32, 33) So the ‘trampling’ would end when Jesus became King.
When would that grand event occur? Jesus showed that the Gentiles would rule for a fixed period of time. The account in Daniel chapter 4 holds the key to knowing how long that period would last. It relates a prophetic dream experienced by King Nebuchadnezzar of Babylon. He saw a tree of enormous height that was chopped down. Its stump could not grow because it was banded with iron and copper. An angel declared: “Let seven times pass over it.”—Daniel 4:10-16.
In the Bible, trees are sometimes used to represent rulership. (Ezekiel 17:22-24; 31:2-5) So the chopping down of the symbolic tree represents how God’s rulership, as expressed through the kings at Jerusalem, would be interrupted. However, the vision served notice that this ‘trampling of Jerusalem’ would be temporary—a period of “seven times.” How long a period is that?
Revelation 12:6, 14 indicates that three and a half times equal “1,260 days.” “Seven times” would therefore last twice as long, or 2,520 days. But the Gentile nations did not stop ‘trampling’ on God’s rulership a mere 2,520 days after Jerusalem’s fall. Evidently, then, this prophecy covers a much longer period of time. On the basis of Numbers 14:34 and Ezekiel 4:6, which speak of “a day for a year,” the “seven times” would cover 2,520 years.
The 2,520 years began in October 607 B.C.E., when Jerusalem fell to the Babylonians and the Davidic king was taken off his throne. The period ended in October 1914. At that time, “the appointed times of the nations” ended, and Jesus Christ was installed as God’s heavenly King.*—Psalm 2:1-6; Daniel 7:13, 14.
* From October 607 B.C.E. to October 1 B.C.E. is 606 years. Since there is no zero year, from October 1 B.C.E. to October 1914 C.E. is 1,914 years. By adding 606 years and 1,914 years, we get 2,520 years. For information on Jerusalem’s fall in 607 B.C.E., see the article “Chronology” in Insight on the Scriptures, published by Jehovah’s Witnesses.
Just as Jesus predicted, his “presence” as heavenly King has been marked by dramatic world developments—war, famine, earthquakes, pestilences. (Matthew 24:3-8; Luke 21:11) Such developments bear powerful testimony to the fact that 1914 indeed marked the birth of God’s heavenly Kingdom and the beginning of “the last days” of this present wicked system of things.—2 Timothy 3:1-5.—*** bh p. 218 par. 1 1914—A Significant Year in Bible Prophecy ***
CALCULATING THE “SEVEN TIMES”
“Seven times” = 7 X 360 = 2,520 years
A Biblical “time,” or year = 12 X 30 days = 360. (Rev. 11:2, 3; 12:6, 14)
In the fulfillment of the “seven times” each day equals one year. (Ezek. 4:6; Num. 14:34)
Early October, 607 B.C.E., to December 31, 607 B.C.E.= 1/4 year
January 1, 606 B.C.E., to December 31, 1 B.C.E. = 606 years
January 1, 1 C.E., to December 31, 1913 = 1,913 years
January 1, 1914, to early October, 1914 = 3/4 year
Total: 2,520 years
How Is This Explanation Biblically Wrong?
The Jehovah’s Witness’s interpretation of the significance of the year 1914 is not in line with a literal or grammatical-historical method of biblical interpretation. They might argue that this interpretation is based on speculative chronology and selective use of biblical passages and that it lacks a solid biblical basis.
The idea of 1914 is a significant date in biblical prophecy is not supported by the plain reading of the text, and it contradicts the clear teachings of the Bible regarding the timing of end-time events. Additionally, we may critique the Jehovah’s Witnesses’ use of extra-biblical sources, such as the writings of Charles Taze Russell, the founder of the movement, to support their understanding of 1914.
In conclusion, we would likely argue that the Jehovah’s Witnesses interpretation of the significance of 1914 is not in line with sound biblical interpretation and lacks a solid biblical basis.
Walking Through the Literal or Grammatical-Historical Method of Biblical Interpretation
Conservative evangelicals believe in using a literal or grammatical-historical method of biblical interpretation, which emphasizes the understanding of the text in its original historical context, taking into account grammar, syntax, literary genre, and cultural background.
Regarding the Jehovah’s Witnesses’ belief about 1914, conservative evangelicals would argue that this interpretation is incorrect because it relies on a highly speculative and non-literal understanding of prophetic language, which contradicts the principles of the literal or grammatical-historical method of biblical interpretation.
They would point out that the Bible uses prophetic language in a symbolic and non-literal manner and that it is often difficult to determine the exact meaning and fulfillment of prophetic events. They would argue that the Jehovah’s Witnesses interpretation of 1914 is based on their own unique interpretation of various prophetic passages and lacks a solid foundation in the historical context of the biblical text.
Additionally, conservative evangelicals would argue that the Jehovah’s Witnesses’ interpretation of 1914 is not in line with the overall message of the Bible, which is focused on the gospel message of salvation through faith in Jesus Christ and not on specific dates or historical events.
Therefore, based on the principles of the literal or grammatical-historical method of biblical interpretation, conservative evangelicals would argue that Jehovah’s Witnesses’ interpretation of 1914 is incorrect and lacks a solid biblical basis.
Playing Devil’s Advocate here, don’t conservative evangelicals use highly speculative and non-literal understanding of prophetic language when they are interpreting prophetic language, like in Daniel and Revelation?
Conservative evangelicals generally believe in the literal or grammatical-historical method of biblical interpretation, which holds that the words of the text have a plain meaning in their original context and that the historical and cultural context should be taken into account when interpreting the text. This approach values the plain, normal sense of the text and the intent of the author. However, some parts of the Bible, such as prophecy and apocalyptic literature, may contain figurative language and symbols that must be interpreted in light of their context and the overall message of the text.
In the case of prophetic language, conservative evangelicals believe that it should be interpreted in a consistent and straightforward manner, with an emphasis on the literal, historical fulfillment of specific prophecies. They may also acknowledge the use of symbolic or figurative language in prophecy, but would argue that such language is meant to convey specific, literal events and outcomes.
In conclusion, while conservative evangelicals may allow for some degree of figurative interpretation in prophetic language, they generally emphasize the literal, historical fulfillment of prophecy and the importance of interpreting the text in its original context.
How would the conservative evangelicals interpret the Bible verses that the Jehovah’s Witnesses use for their interpretation?
Conservative evangelicals often interpret the Bible using a literal or grammatical-historical method, where the emphasis is on the historical context and the literal meaning of the text. They believe in the inerrancy of the original texts and the reliability of the historical accounts in the Bible. When interpreting biblical prophetic language, they may view it as referring to future events and interpret it in a more literal manner.
With regards to the verses used by Jehovah’s Witnesses to support their interpretation of 1914, conservative evangelicals may interpret them differently. For example, they may interpret the references to “seven times” in Daniel 4:16, 23, 25 as referring to years instead of days and view it as a symbolic representation of a longer time period. They may also interpret the references to the “appointed times of the nations” in Luke 21:24 as referring to general historical periods and not a specific event in 1914.
In conclusion, conservative evangelicals may interpret the biblical verses used by Jehovah’s Witnesses differently and view their interpretation as speculative or non-literal. They would likely argue that a more literal interpretation of the text would not support the Jehovah’s Witnesses’ interpretation of 1914.
HISTORICAL GRAMMATICAL INTERPRETATION
OF JW’S BIBLE VERSE
Daniel 4:23-25; Revelation 11:15
Daniel 4:23-25 is a section of the book of Daniel in the Old Testament. The passage describes the words of Nebuchadnezzar, the king of Babylon, as he reflects on his dream and the subsequent interpretation of the dream by Daniel.
In verses 23-25, Nebuchadnezzar acknowledges the sovereignty of God over all things and confesses his own pride and wrongdoing. He acknowledges that the dream and its interpretation were given to him by God as a warning to humble himself and turn back to God. The king then describes how God’s judgment was executed upon him, as he was driven from human society and lived like a wild animal for seven years.
The passage serves as an example of God’s sovereignty over the affairs of human beings and the importance of humility and acknowledging one’s wrongdoing. It also highlights God’s mercy, as Nebuchadnezzar was eventually restored to his kingdom after repenting.
Revelation 11:15 is a verse in the book of Revelation in the New Testament. It is part of the narrative surrounding the two witnesses who have been prophesying in the streets of Jerusalem.
In verse 15, there is a great voice from heaven that says, “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever.” This verse marks the triumphant declaration of the reign of God and Jesus Christ over all the earth. The phrase “the kingdom of the world” is a reference to the political and religious systems of the earth that are hostile to God and His purposes.
This verse also serves as a reminder of the ultimate triumph of God’s kingdom over all earthly powers and authorities. It provides encouragement and hope to the readers of the book of Revelation, reminding them that despite the trials and tribulations they may face, God’s reign will ultimately triumph and bring peace and justice to the world.
Revelation 11:2-3; 12:6, 14
Revelation 11:2-3 and 12:6, 14 are verses in the book of Revelation in the New Testament. These verses describe the events surrounding the two witnesses who prophecy in the streets of Jerusalem, as well as a woman who is persecuted by a dragon.
In Revelation 11:2-3, the two witnesses are described as having the power to perform miracles and to shut up the sky so that it will not rain during the time they are prophesying. They are also described as being dressed in sackcloth, a symbol of mourning and repentance.
In Revelation 12:6, a woman is described as being persecuted by a dragon who seeks to devour her child. This woman is seen as a symbol of God’s people, who are persecuted by their enemies.
In Revelation 12:14, the woman is described as having two wings like those of a great eagle, which allow her to fly to a place of safety. This is seen as a symbol of God’s protection and provision for his people, who are able to escape the persecution of their enemies.
These verses serve as a reminder that despite the trials and tribulations faced by God’s people, they will be protected and sustained by God. They also provide encouragement and hope to the readers of the book of Revelation, reminding them that God will ultimately triumph over evil and bring salvation to his people.
Robert L. Thomas was a prominent New Testament scholar who specialized in the study of the book of Revelation. If he were to comment on these verses, he would likely approach them from a dispensationalist perspective, which emphasizes the distinction between Israel and the Church.
In his commentary on Revelation, Thomas would likely focus on the symbolism used in these verses and their relationship to other parts of the book. For example, he may argue that the two witnesses in Revelation 11:2-3 symbolize the testimony of the Old and New Testament and that the dragon in Revelation 12:6 represents Satan’s opposition to God’s people.
Thomas may also discuss the significance of the woman in Revelation 12:14 as a symbol of the Church and its role in the end times. He may also focus on the importance of the declaration in Revelation 11:15, which marks the triumph of God’s kingdom over all earthly powers and authorities.
Overall, Thomas’ commentary on these verses would likely emphasize the dispensationalist interpretation of the events described in Revelation while also providing a careful examination of the symbols and themes used in the text.
Ezekiel 4:6; Numbers 14:34
Ezekiel 4:6 and Numbers 14:34 are verses from the books of Ezekiel and Numbers in the Old Testament, respectively.
In Ezekiel 4:6, the prophet Ezekiel is commanded to lay on his left side for 390 days as a symbol of the 390 years of iniquity committed by the people of Israel. This act is part of a larger symbolic act in which Ezekiel is to act out the siege of Jerusalem by the Babylonians.
In Numbers 14:34, the Israelites are punished for their unbelief and disobedience by being made to wander in the wilderness for 40 years. During this time, the older generation that refused to trust in God and enter the promised land would die out, allowing a new generation to enter the land with a renewed commitment to God.
These verses serve as examples of the consequences of disobedience and unbelief for God’s people. They also demonstrate the importance of obedience and trust in God’s plan and promises. The punishment of wandering in the wilderness serves as a reminder that sin has consequences and that God’s justice must be upheld. At the same time, the punishment is also an expression of God’s mercy, as it allows the people to repent and turn back to Him.
Ezekiel 17:22-24; 31:2-5
Ezekiel 17:22-24 and 31:2-5 are verses from the book of Ezekiel in the Old Testament. These verses describe the growth and downfall of two powerful empires, symbolized by the imagery of two eagles and a great cedar tree.
In Ezekiel 17:22-24, the first eagle represents the Babylonian empire, and the great cedar tree represents the kingdom of Judah. The Babylonians, represented by the eagle, swoop down and pluck off the top of the cedar tree, symbolizing the destruction of the kingdom of Judah and its King, Zedekiah.
In Ezekiel 31:2-5, the great cedar tree symbolizes the mighty kingdom of Egypt, which is also likened to the great tree in Eden. However, like the kingdom of Judah, the kingdom of Egypt would also come to an end, falling to the nations and being cut down.
These verses serve as examples of the ultimate downfall of earthly powers and kingdoms. They demonstrate that no kingdom, no matter how great or powerful, is immune to destruction. These verses also serve as a reminder of the fleeting nature of earthly power and the importance of relying on God and His kingdom, which will endure forever.
John F. Walvoord was a prominent American dispensationalist theologian and Bible scholar who specialized in the study of prophecy. If he were to comment on these verses in Ezekiel, he would likely approach them from a dispensationalist perspective.
In his commentary on Ezekiel, Walvoord would likely focus on the symbolism used in these verses and its relationship to other parts of the book and other prophetic passages in the Old and New Testament. For example, he may argue that the 390-day prophecy in Ezekiel 4:6 symbolizes the period of judgment on Israel prior to the Babylonian captivity and that the two eagles in Ezekiel 17:22-24 and 31:2-5 represent the Babylonian and Egyptian empires, respectively.
Walvoord may also discuss the dispensationalist interpretation of these verses, emphasizing their significance in the end times and their fulfillment in the future. He may also emphasize the importance of these verses in understanding the broader dispensationalist view of history and God’s plan for humanity.
Overall, Walvoord’s commentary on these verses would likely emphasize the dispensationalist interpretation of the events described in Ezekiel while also providing a careful examination of the symbols and themes used in the text.
Daniel 4:10-16 is a passage from the book of Daniel in the Old Testament. This passage describes a dream that King Nebuchadnezzar had, in which he saw a large tree being cut down, and its branches stripped off.
In Daniel 4:10-12, the king describes his dream in which he saw a tree that provided shelter for all the animals and birds of the air and whose leaves were food for all creatures. In the dream, an angelic figure came down from heaven and ordered the tree to be cut down, leaving only a stump and its roots in the ground.
In Daniel 4:13-14, the angelic figure explains to the king that the tree represents Nebuchadnezzar himself and that the cutting down of the tree symbolizes his impending removal from power. The king would be driven from his throne and live among the beasts of the field for seven years until he learned to recognize that the Most High is sovereign over all kingdoms on earth.
In Daniel 4:15-16, the dream was fulfilled, and Nebuchadnezzar was indeed removed from his throne and lived among the beasts of the field for seven years until he acknowledged the sovereignty of God.
This passage serves as a warning to those who hold positions of power and authority, reminding them that all power and authority ultimately belong to God and that those who misuse it will be held accountable. It also demonstrates God’s sovereignty and justice, as He brings judgment upon those who have rejected Him, but also shows His mercy and grace as He extends an opportunity for repentance and restoration.
Ezekiel 21:26-27 are verses from the book of Ezekiel in the Old Testament. In these verses, the prophet Ezekiel speaks about a coming judgment on the city of Jerusalem and the surrounding areas.
In Ezekiel 21:26, the Lord declares that He will bring His sword upon the city of Jerusalem, symbolizing the impending destruction of the city. The Lord’s sword symbolizes the judgment and punishment that will come upon the people as a result of their sins and disobedience.
In Ezekiel 21:27, the Lord further declares that He will turn His hand against the Ammonites and make them a desolation and an object of scorn, just as He has done to Jerusalem. This passage serves as a reminder that judgment will also come upon other nations who have opposed God and His people.
These verses serve as a warning of the consequences of sin and disobedience and a call to repentance and faithfulness to God. They also demonstrate the Lord’s sovereignty and justice as He brings His judgment upon those who have rejected Him. At the same time, these verses serve as a reminder of God’s mercy and grace, as He extends an invitation to turn from sin and receive His forgiveness.
John F. Walvoord would likely view these verses as referring to the destruction of Jerusalem and the surrounding areas by the Babylonians, and he may also see them as pointing to a future event in the end times. He would likely see these verses as part of a larger prophetic narrative in the book of Ezekiel, and he may discuss their relationship to other prophetic passages in the Old and New Testaments.
From a dispensationalist perspective, Walvoord would likely see these verses as highlighting the importance of God’s sovereignty and justice in bringing judgment upon those who have rejected Him. He may also emphasize the significance of these verses in understanding the broader dispensationalist view of history and God’s plan for humanity.
Overall, Walvoord’s commentary on Ezekiel 21:26-27 would likely emphasize the dispensationalist interpretation of the events described in these verses while also providing a careful examination of the symbols and themes used in the text.
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