Watchtower Comments THE GENERATION CHANGE Featuring LEOLAIA

by V 221 Replies latest watchtower bible

• 

  Lex Talionis

  Scholar,
  
  I know you, but you dont know me.
  
  With out giving too much away, you would be better of leaving Leo alone and working on your marriage.
  
  All due respect and all.
  
  I have been reading your retorts for years and I am yet to be convinced by your posts.
  
  Your not an official WT "Scholar" your a tradesman that did a BA majoring in religious studies and from what I hear, trying to get through his masters.
  
  Whilst I respect your opinion, you are far too quick to congratulated yourself.
  
  If you must kick the tyres research before hand.
• 

  freetosee

  well done

  thank you

  fts
• 

  JCanon

  What a thing to say! You totally lost your credability for me with that one.

  Sorry, but you're not in a position to determine by credibility. Are you? No. Can you defend your Biblical beliefs? Can you disprove a single thing I've said? No. Your credibility is your imagination.

  But put this into context. Christ sends out ten slaves who are to do work and increase his belongings. He goes away to "secure kingly power" and when he returns he's a king and inspects his slaves who must give an account. One slave, the "sluggish slave" prophetically fails in that area. That's the WTS. They fell asleep spiritually. So a spiritual concept of what happens is that Christ, the "thief" comes in and steals their beautiful outer garment, casts them oustide naked where others look upon their parts of shame. That means the messiah now has the beautiful garment of being a true prophet with great understanding, something the evil slave once had or aspired to have but now that has been taken from him. This is Lazarus who now has knowledge and puts the GB in torment. The GB wants a "break" but Lazarus is not allowed to give him one. He just wants a spiritual break, just a drop of water to cool his tongue that is parched by all his false teachings now exposed by Lazarus.

  So maybe it's not an idea of me losing credibility as your not keeping up with what's going on? Maybe? Do yourself a favor, and turn some of that disdain energy into some legitimate research and Bible study.

  On the other hand, if you can actually Biblically contradict anything I've presented then please, by all means do so. As far as some of the major false teachings of the WTS that are now exposed are:

  1. That Jesus died on Nisan 20th not Nisan 14th.

  2. The chronology, of course, 455 BCE must fulfill the 70 weeks prophecy, as they teach, but only the Bible indicates the 1st of Cyrus must fall in this year. I have all the evidence needed to prove the 82-year revisions in the Persian Period. Catholics and Jewish scholars have teamed up to promote the revised chronology, likely to help deny Jesus was the Christ.

  http://www.geocities.com/siaxares/709guide.html

  3. The 70-year exile began in year 23 of Nebuchadnezzar, not the year Jerusalem falls. That means 607 BCE is wrong even if you use the incorrect date of 537 BCE for the return of the Jews.

  4. The antichrist's inspired expression is that Jesus did not arrive in the flesh. That is precisely what the WTS is saying about the 1914 advent of Christ, that it was invisible. This contradicts scripture.

  5. They claim that they fulfill the 11th-hour workers in the vineyard parable since they are murmured against by the 1st-hour workers whom they consider to be Christendom. Problem is, the 1st-hour workers still get the "penny" just like all the other workers. So how can the 1st-hour workers be Christendom if they get the same penny as the 11th-hour workers. And if the WTS in relation to the 1st-hour workers is chronologically based, that is, the WTS coming onto the scene late compared to Christendom, then who are the other workers who also get the penny? Who are the 3rd, 6th and 9th-hour workers who also get the penny and thus go to heaven? It doesn't work! They clearly are clueless as to the meaning of this parable. But I understand it. I know how it is fulfilled.

  If I've lost credibility with you, that says more about YOUR lack of credibility than mine, I'm afraid. I can prove Biblically what I promote. Can you? I'm not to be contradicted. But please, by all means try. You owe it to yourself. If you can't defend your own beliefs, then how good are they?

  Respectfully submitted.

  JC
• 

  Mickey mouse

  Every time I read "Eisegesis alert" I heard "Emesis alert"!

  Good job!
• 

  BluesBrother

  Brilliant, LEOLAIA, only you could have done this review in that way..I must be getting cleverer because I could read and follow it all..And the dub family were saying how good the WT explanation was ! If only I could get them to read your review with an open mind !

  Thank you
• 

  AnnOMaly

  Phenomenal job, Leolaia and V - learnt a lot! Although I knew about the harlot Babylon the Great being an inferior copy of the Bride of Christ New Jerusalem, I had never paralleled the white horse rider with Apollyon and the Beast before. And there's plenty more in your analysis to kick start a host of further research. Thanks!

  (Scholar, you are one impudent monkey, claiming that "Leolaia's analysis is amateurish, devoid of careful scholarship and full of deceit and trickery." You are well-known for not recognizing true scholarship despite it repeatedly slapping you straight in the kisser! LOL)
• 

  MacHislopp

  Hello Leolaia,

  many many thanks for your excellent piece of work. It will take me a while to digest it but it'll

  be worthwile. I do really appreciate your contributions and the way you dio present iot.

  Furthermore for all those who missed it , I'm posting again some material - quotes of the past

  teaching concerning the generation. The Society goes back and forth and gives the same

  scriptures ...a different interpretation. See expecially the quote from 1995, 1997 and 1999.

  Here is the material:

  I
  Zion’s Watch Tower published on April 1882 :

  [R334 : page 1]
  VOL. III. PITTSBURGH, PA., APRIL, 1882. NO. 10.
  ==========
  [page 1]
  ZION'S
  Watch Tower
  AND
  HERALD OF CHRIST'S PRESENCE.
  ----------
  PUBLISHED MONTHLY.
  101 Fifth Ave., PITTSBURGH, PA.
  ----------
  C. T. RUSSELL, Editor and Publisher.

  .....

  r342 "THIS GENERATION."

  R342 : page 6]
  "THIS GENERATION."
  "Verily I say unto you this generation shall not pass till all these things be fulfilled." Matt. 24:34.
  This passage has puzzled us many times, and our experience may be the same as some others with regard to it, but we think we have the solution of it now. It may not be new to some, but it is to us. However, it is not because it is new, but because it is true (as we believe) that it satisfies us.

  The disciples had been asking Jesus (ver. 3) about the destruction of Jerusalem, what should be the sign of his coming, and of the end of the world (age), and after answering their questions with regard to it, he adds the words referred to above.

  We understand some to think that this prophecy was fulfilled at the transfiguration; and a careless reading of Mark 9:1, with 2 Peter 1:17,18, might seem to justify that conclusion; but when we reflect that not alone was his coming inquired after, but the end of the age ("what shall be the sign of the presence and of the end of the age" [Emphatic Diaglott]) and in accordance with their questions he gave the signs all along up to the end of the age, and then says, "Verily I say unto you this generation shall not pass till all these things be fulfilled."

  This could not be fulfilled by any events recorded in the above scriptures, but Mark 9:1was fulfilled "six days after," and is referred to by Peter.
  We think Jesus, as he was not talking to the multitude, used plain language, no figure nor symbol, but that the whole difficulty centres in the meaning of the word generation.
  We think the key to it is found in Matt. 19:28. "Verily I say unto you that ye who have followed me--in the re-generation when the son of man shall sit upon the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel."
  We understand that he used the word generation in distinction from the word regeneration; in other words, that he gave them to understand that he would be present before the regeneration, and before the people of this age should pass away ("this generation shall not pass till all these things be fulfilled") for (ver. 38) !!"as in those days, those before the deluge...thus will be the presence of the Son of man." E. Diaglott.
  We consider this, in harmony with other scriptures, is clearly opposed to the post millennial view, and strongly in confirmation of the pre-millennial view.
  Now, then, are "all these things" fulfilled? Are they nearly all fulfilled?
  This gospel of the kingdom shall be preached in all the world for a witness unto all nations." Has that been done? Yes.

  "Then shall the end (of the age-- The harvest is the end of the age. Matt. 13:39,) come." HEKO, have come, be here; (see Young's Analytical Concordance.) "Therefore let us hold fast the profession of our faith without wavering, for he is faithful that promised, and let us consider one another to provoke unto love and good works, not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another, and so much the more as ye see the day approaching." Heb. 10:23,24,25.
  The end of one day (Gospel day) having come, "another day," Heb. 4:8, is approaching. "He that hath ears to hear, let him hear."

  J. C. SUNDERLIN.

  In the year 1889, Brother Charles Taze Russell also taught that "this generation" referred to people in general, who were living at a significant time in history:

  See:

  STUDIES
  IN THE
  SCRIPTURES
  "The Path of the Just is as the Shining Light,
  Which Shineth More and More
  Unto the Perfect Day."
  
  SERIES III
  
  "The Battle of Armageddon"
  .....

  INTERNATIONAL BIBLE STUDENTS ASSOCIATION
  LONDON, BROOKLYN, MELBOURNE, BARMEN
  COPENHAGEN, OREBRO, CHRISTIANIA, GENEVA
  1915

  .....
  COPYRIGHT 1889.
  WATCH TOWER BIBLE & TRACT SOCIETY,
  BROOKLYN. N.Y., U.S.A.

  .....

  STUDY XII.
  OUR LORD'S GREAT PROPHECY.
  MATT. 24;MARK 13; LUKE 21:5-36; 17:20-37.

  .....
  PROXIMITY OF THE KINGDOM OF GOD.
  
  "Now learn a parable of the fig tree: When his branch is yet tender and putteth forth leaves ye know that summer * is nigh: so likewise ye, when ye shall see all these things, know that it (the Kingdom of God — Luke 17:21) is near, even at the doors. Verily I say unto you, This generation shall not pass till all these things be fulfilled." "Heaven and earth [the present ecclesiastical and social order] shall pass away: but my word shall not pass away." — Matt. 24:32-35.

  Unbelievers have seized upon this passage claiming that it manifestly has not been fulfilled, and hence proves our Lord to have been a false prophet. They apply the prophecy wholly to the troubles connected with the fall of Israel's national polity in A. D. 70, and contemptuously remark that that generation and many more passed away without seeing the fulfilment of "all these things." Our answer to this, of course, is that our Lord's prophecy is not understood, — that it referred only in part to the trouble upon Israel which culminated in A. D. 70.
  But to meet the objection, certain Christian writers have been led to claim that the words "this generation" really meant, this race, the Jews, shall not pass away until all these predictions have been fulfilled.

  But we must dissent from this interpretation for several reasons: —

  (1) Although the words "generation" and "race" may be said to come from a common root or starting point, yet they are not the same; and in Scriptural usage the two words are quite distinct.
  
  * The Hebrews divided their year into two seasons, summer and Winter.
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  Notice that in the New Testament when the word generation is used in the sense of race or posterity, it is always from the Greek gennema (as in Matt. 3:7; 12:34; 23:33; Luke 3:7) or from genos (as in 1 Pet 2:9).

  But in the three different records of this prophecy our Lord is credited with using a wholly different Greek word (genea) which does not mean race, but has the same significance as our English word generation.

  Other uses of this Greek word (genea) prove that it is not used with the significance of race, but in reference to people living cotemporaneously.

  We cite in proof, — Matt. 1:17; 11:16; 12:41; 23:36; Luke 11:50, 51; 16:8; Acts 13:36; Col. 1:26; Heb. 3:10.
  (2) Our Lord could not have meant the Jewish race, and it would have been improper to have used a Greek word signifying race, because the Jewish race was not the subject of the apostles' inquiry nor of our Lord's prophecy in reply.

  Israel is barely referred to in the prophecy, and to have said, This race will not pass away until all be fulfilled, would have left the matter open to the question as to which or what race might be meant, for no particular race is indicated. It would, therefore, if the word meant race, be as proper to say that it meant the human race as to say that it referred to the Jewish race.

  But understanding genea here, as elsewhere, to mean generation, and recognizing that our Lord's words were a prophecy covering the entire Gospel age, we have no difficulty in understanding the statement to mean, — "This generation [which will witness the signs inquired for by the Apostles and just enumerated by our Lord — namely, the darkening of the sun and moon and the falling of the stars] — this generation shall not pass away until all these things be fulfilled." In other words, the signs mentioned will occur within a generation-epoch in the close of the age.
  604

  The sprouting of the fig tree may have been but a casual remark, but we incline to think that it was not. The peculiar circumstance narrated of our Lord's curse upon a fig tree which bore no fruit, and which withered away directly (Matt. 21 19, 20) inclines us to believe that the fig tree in this prophecy may be understood to signify the Jewish nation. If so, it is being signally fulfilled; for not only are thousands of Israelites returning to Palestine, but the Zionist movement, started recently, has assumed such proportions as to justify a Convention of representatives from all parts of the world to meet in Switzerland to put in practical shape the proposal for the reorganization of a Jewish state in Palestine. These buds will thrive, but will bear no perfect fruit before October 1914 — the full end of "Gentile Times."

  A "generation" might be reckoned as equivalent to a century (practically the present limit) or one hundred and twenty years, Moses' lifetime and the Scripture limit. (Gen. 6:3.)

  Reckoning a hundred years from 1780, the date of the first sign, the limit would reach to 1880; and, to our understanding, every item predicted had begun to be fulfilled at that date; — the "harvest" or gathering time beginning October 1874; the organization of the Kingdom and the taking by our Lord of his great power as the King in April 1878, and the time of trouble or "day of wrath" which began October 1874 and will end October 1914; and the sprouting of the fig tree.
  Those who choose might without inconsistency say that the century or generation might as properly reckon from the last sign, the falling of the stars, as from the first, the darkening of the sun and moon: and a century beginning 1833 would be still far from run out.
  Many are living who witnessed the star-falling sign. Those who are walking with us in the light of present truth are not looking for things to come which
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  are already here, but are waiting for the consummation of matters already in progress. Or, since the Master said, " When ye shall see all these things," and since "the sign of the Son of Man in heaven," and the budding fig tree, and the gathering of "the elect" are counted among the signs, it would not be inconsistent to reckon the "generation" from 1878 to 1914 — 36½ years — about the average of human life to-day.
  "But of that day and hour knoweth no man; no not the angels of heaven, nor the Son, but my Father only." (Matt. 24:36, Sinaitic MS. Compare Mark 13:32,33.) "Take ye heed, watch and pray, for ye know not when the time is."

  To many these words seem to imply much more than they express: they think of them as though they put a lock upon and made useless all the prophecies of the Bible; — as though our Lord had said, "No man shall ever know," whereas he merely said, "No man [now] knoweth," referring only to the persons who heard him — to whom the exact times and seasons were not due to be revealed. Who can doubt that the "angels of heaven" and "the Son" now know, fully and clearly, matters which have progressed so nearly to fulfilment?

  And if they are not now hindered from knowing by the statement of this verse, neither now are God's saints hindered or restrained by this verse from seeking an understanding of all truth "written aforetime for our learning." Indeed, it was in great measure because it was not the Father's will that his people then, nor down to the time the "seals" were broken* should know the date, that our Lord delineated the course of events, and assured them that if they would watch and pray and thus continue faithful, they, at the proper time, would not be left in darkness, but would see and know.
  
  * VOL. 2, Chaps. 2 and 3.
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  God, through his Prophet Daniel, pointed out that at this time "the wise shall understand" the vision and prophecy, and merely that "none of the wicked shall understand." (Dan. 12:9, 10.) To this the Apostle Paul adds his testimony, "Ye brethren are not in darkness that that day should come upon you as a thief," although it shall come thus upon all the world. "Watch ye, therefore [that in due time YE MAY KNOW], and pray always that ye may be accounted worthy to escape all these things that shall come to pass."
  AS IN THE DAYS OF NOAH, "THEY KNEW NOT."
  
  "But as the days of Noah were, so shall also the presence [Greek parousia] of the Son of Man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and KNEW NOT, . . . so shall also the presence of the Son of Man be." — Matt. 24:37-39.

  The real point of this illustration is overlooked by many who presuppose, without any authority in the Master's words, that the similarity here being pointed out is the wickedness of Noah's day and that of the day of Christ's presence. But while such a comparison might have been justifiable and proper, the fact: remains that such comparison was not made, but avoided. The comparison made is similarity of ignorance.
  Only Noah and his family knew; the people KNEW NOT, but proceeded as usual, — marrying, planting, building, eating and drinking. Similarly, during the time of Christ's presence in the end of this age, and while the great time of trouble is impending, the only ones who will know of his presence or have a clear apprehension of what is coming, or why, or the outcome, will be the Lord's people. Others will "know not."

  In Luke (17:26-29) the same lesson is taught; and both Noah's and Lot's neighbors are shown to have been igno-
  607
  rant of their impending troubles in the days of Noah, and in the days of Lot, as people here will be ignorant of the coming trouble in the days of the Son of Man — after he has come and is present. We see this clearly fulfilled about us to-day. The world is fearful and perplexed; but it knows not of the presence of the Son of Man, and the "harvest" reckoning now in progress. Even though they may approximately surmise the trouble coming, they cannot guess the blessing that is beyond it.
  "Even thus shall it be when the Son of Man [already present] is revealed [made manifest — first to his watching "virgins," later in the trouble to all men]. In that day, he which shall be on the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field let him likewise not return back. Remember Lot's wife! Whosoever shall seek to save his life [by compromises of conscience and staying in Babylon] shall lose it; and whosoever shall lose his life [sacrifice the interests of the present life] shall preserve it" — everlastingly. — Luke 17:30-33.

  Thus does Luke's Gospel apply these words (already considered, foregoing) to the close of the Gospel age — "the day when the Son of Man is revealed."

  "Remember Lot's wife!" is our Lord's pointed warning. How slight would be the appropriateness of this injunction, if applied to those who fled from Judea in A. D. 70; but how intensely forceful it is as a caution to God's people here, in the close of the Gospel age.

  °°°°°°°°°°°°°°°°°°°°°°°°°°°°°

  In the year 1927, just 11 years after the death of brother Charles Taze Russell, brother J.F. Rutherford modified the teaching
  as anyone can see from the following:

  The Watch Tower, February 15th, 1927, page 62

  Question: In Matthew 24:34 Jesus said: "Verily I
  say unto you, This generation shall not pass, till all
  these things be fulfilled." What did he mean by "this generation" ?

  Answer: It could hardly be said that he meant any human being living on the earth at that time. He was giving testimony concerning things that were to transpire at the end of the world. That was a long way off. No generation of the human race has ever existed as long as a thousand years. It follows then that Jesus must have meant something else. What could he have meant ?

  At the Jordan Jehovah started a new generation,a new creation, of which Christ Jesus is the Head.
  Jesus selected twelve disciples, who were with him for three and one-half years. Eleven of these we have every reason to believe , constitute a part of that new creation.
  In 1 Peter 2:9 the apostle, speaking to the church of course, referred to those who are faithful. The irresistible conclusion therefore is that Jesus referred to the new creation when he said: "This generation shall not pass until all these things be fulfilled."
  This thenwould be a strong indication that some members of the new creation will be on the earth at the time of Armageddon. “

  
  In the year 1942, after the death of brother J.F. Rutherford, the teaching was again modified and generation was no no longer synonymous lwith “anointed” , ‘ new creation’ as anyone see from the following:

  The Watchtower, July 1st , 1942 page 204 par. 43

  “ ...after the winter of Armageddon the remnant and their companions will come forth from their protected place under God’s hiding and enter into the lorious season of the Kingdom in its undisputed ower over earth. (Job 37: 22-24) Pointing to the events of our time since 1914 Jesus said : "Behold the fig tree, and all the trees ; when they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation [including the remnant] shall not pass away tillall be fulfilled." (Luke 21:29-32)
  

  In the year 1949, an article stated :

  The Watchtower, July 15th, 1949 page 215, par. 19

  “...the generation of Jesus’ earthly days did not
  thus see him arriving in Kingdom power. But that
  generation was a prophetic illustration. It has its
  modern counterpart in our generation from A.D. 1914 forward. This generation is the one that sees the Son of man coming with the clouds of heaven as foretold by Daniel, because in 1914, the year marking the end of the Gentile times, Jehovah God gave the Kingdom to him whose right it is.”

  Reference also to the teaching of "this generation" being composed of the "Anointed “can be found in the book:

  Life (published in the year 1929,
  Page 330) :

  LIFE

  Copyrighted 1929 by
  J.F.Rutherford

  Made in U.S.A.

  ....
  Having now established conclusively that the fig and the fig tree were spoken of symbolically
  330
  as applying to the Jewish people, note the further words of Jesus in answer to the question concerning his presence and the end of the world: "Now learn a parable of the fig tree: When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that it is near, even at the doors." — Matt. 24:32,33.
  Jesus indicated that the true followers of Christ who would compose the remnant on earth at the end of the world would observe these things, and that, if continuing faithful to the end, they would see the kingdom of God established in complete glory: "Verily I say unto you, This generation shall not pass, till all these things be fulfilled." (Matt. 24: 34) And then for the further encouragement of the faithful remnant he said: "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." — Luke 21:28.

  °°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°

  Also in the year 1930 an article stated :

  The Watch Tower, November 1st , 1930, page 332

  " Speaking of world happenings since A. D. 1914, Jesus said (and his words apply to Christians living since that date) : “When ye see these things come to pass [as prophesied], know ye that the
  kingdom of God is nigh at hand.” (Luke 21: 31) So, inside the lifetime of the present living generation the Lord Jesus will put into effect for all mankind the value of his ransom sacrifice which he laid down for all. "
  

  Then in the year 1995 came a great change/clarification/more precise view point was published in a study article and also as a Question from Readers:

  *** w95 11/1 pp. 10-15 Saved From a “Wicked Generation”
  “O faithless and twisted generation, how long must I continue with you and put up with you?”—LUKE 9:41.

  ....

  However, they had been aware of Jesus’ prophetic words: “This generation will by no means pass away until all these things occur.” (Matthew 24:34) Apparently, the application of “generation” here is different from that at Ecclesiastes 1:4, which speaks of successive generations coming and going over a period of time.
  “This Generation”—What Is It?

  9 When four apostles seated with Jesus on the Mount of Olives heard his prophecy about “the conclusion of the system of things,” how would they understand the expression “this generation”?

  In the Gospels the word “generation” is translated from the Greek word ge·ne·a´, which current lexicons define in these terms: “Lit[erally] those descended fr[om] a common ancestor.” (Walter Bauer’s Greek-English Lexicon of the New Testament) “That which has been begotten, a family; . . . successive members of a genealogy . . . or of a race of people . . . or of the whole multitude of men living at the same time, Matt. 24:34; Mark 13:30; Luke 1:48; 21:32; Phil. 2:15, and especially of those of the Jewish race living at the same period.” (W. E. Vine’s Expository Dictionary of New Testament Words) “That which has been begotten, men of the same stock, a family; . . . the whole multitude of men living at the same time: Mt. xxiv. 34; Mk. xiii. 30; Lk. i. 48 . . . used esp[ecially] of the Jewish race living at one and the same period.”—J. H. Thayer’s Greek-English Lexicon of the New Testament.

  10 Thus Vine and Thayer both cite Matthew 24:34 in defining “this generation” (he ge·ne·a´ hau´te) as “the whole multitude of men living at the same time.” The Theological Dictionary of the New Testament (1964) gives support to this definition, stating: “The use of ‘generation’ by Jesus expresses his comprehensive purpose: he aims at the whole people and is conscious of their solidarity in sin.” Truly a “solidarity in sin” was apparent in the Jewish nation when Jesus was on earth, just as it marks the world system today.
  11 Of course, Christians studying this matter guide their thinking primarily by how Jesus used the Greek expression he ge·ne·a´ hau´te, or “this generation.” He used it consistently in a negative way. Thus, he called the Jewish religious leaders “serpents, offspring of vipers” and went on to say that the judgment of Gehenna would be executed on “this generation.” (Matthew 23:33, 36) However, was this judgment limited to the hypocritical clergy? Not at all. On a number of occasions, Jesus’ disciples heard him speak of “this generation,” applying the term uniformly in a far wider sense. What was that?
  “This Wicked Generation”
  12 In 31 C.E., during Jesus’ great Galilean ministry and shortly after the Passover, his disciples heard him say to “the crowds”: “With whom shall I compare this generation? It is like young children sitting in the marketplaces who cry out to their playmates, saying, ‘We played the flute for you, but you did not dance; we wailed, but you did not beat yourselves in grief.’ Correspondingly, John [the Baptizer] came neither eating nor drinking, yet people say, ‘He has a demon’; the Son of man [Jesus] did come eating and drinking, still people say, ‘Look! A man gluttonous and given to drinking wine, a friend of tax collectors and sinners.’” There was no pleasing those unprincipled “crowds”!—Matthew 11:7, 16-19.
  13 Later in 31 C.E., as Jesus and his disciples set out on their second preaching tour of Galilee, “some of the scribes and Pharisees” asked Jesus for a sign. He told them and “the crowds” who were present: “A wicked and adulterous generation keeps on seeking for a sign, but no sign will be given it except the sign of Jonah the prophet. For just as Jonah was in the belly of the huge fish three days and three nights, so the Son of man will be in the heart of the earth three days and three nights. . . . That is how it will be also with this wicked generation.” (Matthew 12:38-46) Obviously, “this wicked generation” included both the religious leaders and “the crowds” who never came to appreciate the sign that was fulfilled in Jesus’ death and resurrection.
  14 After the Passover of 32 C.E., as Jesus and his disciples came into the Galilean region of Magadan, the Sadducees and the Pharisees again asked Jesus for a sign. He repeated to them: “A wicked and adulterous generation keeps on seeking for a sign, but no sign will be given it except the sign of Jonah.” (Matthew 16:1-4) Those religious hypocrites were indeed most reprehensible as leaders among the unfaithful “crowds” whom Jesus condemned as “this wicked generation.”
  15 Toward the end of his Galilean ministry, Jesus called the crowd and his disciples to him and said: “Whoever becomes ashamed of me and my words in this adulterous and sinful generation, the Son of man will also be ashamed of him.” (Mark 8:34, 38) So the masses of unrepentant Jews of that time obviously made up “this adulterous and sinful generation.” Some days later, after Jesus’ transfiguration, Jesus and his disciples “came toward the crowd,” and a man asked him to heal his son. Jesus commented: “O faithless and twisted generation, how long must I continue with you? How long must I put up with you?”—Matthew 17:14-17; Luke 9:37-41.

  16 It was likely in Judea, after the Festival of Booths in 32 C.E., “when the crowds were massing together” around Jesus, that he repeated his condemnation of them, saying: “This generation is a wicked generation; it looks for a sign. But no sign will be given it except the sign of Jonah.” (Luke 11:29) Finally, when the religious leaders brought Jesus to trial, Pilate offered to release him. The record says: “The chief priests and the older men persuaded the crowds to ask for Barabbas, but to have Jesus destroyed. . . . Pilate said to them: ‘What, then, shall I do with Jesus the so-called Christ?’ They all said: ‘Let him be impaled!’ He said: ‘Why, what bad thing did he do?’ Still they kept crying out all the more: ‘Let him be impaled!’” That “wicked generation” was demanding Jesus’ blood!—Matthew 27:20-25.

  17 A “faithless and twisted generation,” egged on by its religious leaders, thus played a key part in bringing about the death of the Lord Jesus Christ. Fifty days later, at Pentecost in 33 C.E., the disciples received holy spirit and started to speak in different tongues. Upon hearing the sound, “the multitude came together,” and the apostle Peter addressed them as “men of Judea and all you inhabitants of Jerusalem,” saying: “This man [Jesus] . . . you fastened to a stake by the hand of lawless men and did away with.” How did some of those listeners react? “They were stabbed to the heart.” Peter then called on them to repent. He “bore thorough witness and kept exhorting them, saying: ‘Get saved from this crooked generation.’” In response, about three thousand “embraced his word heartily [and] were baptized.”—Acts 2:6, 14, 23, 37, 40, 41.

  “This Generation” Identified

  18 What, then, is the “generation” so frequently referred to by Jesus in the presence of his disciples? What did they understand by his words: “This generation will by no means pass away until all these things occur”? Surely, Jesus was not departing from his established use of the term “this generation,” which he consistently applied to the contemporary masses with their “blind guides” who together made up the Jewish nation. (Matthew 15:14) “This generation” experienced all the distress foretold by Jesus and then passed away in an unequaled “great tribulation” on Jerusalem.—Matthew 24:21, 34.
  19 In the first century, Jehovah was judging the Jewish people. Repentant ones, who came to exercise faith in Jehovah’s merciful provision through Christ, were saved out of that “great tribulation.” True to Jesus’ words, all things prophesied occurred, and then the “heaven and earth” of the Jewish system of things—the entire nation, with its religious leaders and wicked society of people—passed away. Jehovah had executed judgment!—Matthew 24:35; compare 2 Peter 3:7.

  20 Those Jews who had paid attention to Jesus’ prophetic words realized that their salvation depended, not on trying to calculate the length of a “generation” or of some dated “times or seasons,” but on keeping separate from the evil contemporary generation and zealously doing God’s will. Though the final words of Jesus’ prophecy apply to the major fulfillment in our day, first-century Jewish Christians also had to heed the admonition: “Keep awake, then, all the time making supplication that you may succeed in escaping all these things that are destined to occur, and in standing before the Son of man.”—Luke 21:32-36; Acts 1:6-8.

  21 Today, “the great day of Jehovah . . . is near, and there is a hurrying of it very much.” (Zephaniah 1:14-18; Isaiah 13:9, 13) Suddenly, at Jehovah’s own predetermined “day and hour,” his fury will be unleashed upon the world’s religious, political, and commercial elements, together with the wayward people who make up this contemporary “wicked and adulterous generation.” (Matthew 12:39; 24:36; Revelation 7:1-3, 9, 14) How may you get saved out of “the great tribulation”? Our next article will answer and tell of the grand hope for the future.
  [Footnotes]
  For a detailed outline of this prophecy, please see the chart on pages 14, 15 of The Watchtower of February 15, 1994.

  For further information on the “weeks” of years, see pages 130-2 of the book The Bible—God’s Word or Man’s?, published by the Watchtower Bible and Tract Society of New York, Inc.

  Certain Bibles render he ge·ne·a´ hau´te at Matthew 24:34 as follows: “these people” (The Holy Bible in the Language of Today [1976], by W. F. Beck); “this nation” (The New Testament—An Expanded Translation [1961], by K. S. Wuest); “this people” (Jewish New Testament [1979], by D. H. Stern).

  These unfaithful “crowds” are not to be equated with the ?am-ha·’a´rets, or “people of the land,” with whom the proud religious leaders refused to associate, but for whom Jesus “felt pity.”—Matthew 9:36; John 7:49.

  Further clarifications also in:

  *** w95 11/1 pp. 16-21 A Time to Keep Awake ***

  ....

  4 In our preceding article, we noted how the wicked Jewish generation that called for the blood of Jesus met its end. What, then, of the ruinous generation of mankind that even now opposes or ignores him? When will judgment on this faithless generation be executed?
  “Keep on the Watch”!
  5 After prophesying events leading up to a time of “great tribulation,” Jesus added: “Concerning that day and hour nobody knows, neither the angels of the heavens nor the Son, but only the Father.” (Matthew 24:3-36; Mark 13:3-32) We do not need to know the exact timing of events. Rather, our focus must be on being watchful, cultivating strong faith, and keeping busy in Jehovah’s service—not on calculating a date. Jesus concluded his great prophecy by saying: “Keep looking, keep awake, for you do not know when the appointed time is. . . . Keep on the watch . . . What I say to you I say to all, Keep on the watch.” (Mark 13:33-37) Danger lurks in the shadows of today’s world. We must keep awake!—Romans 13:11-13.

  6 Not only must we pay attention to the inspired prophecies concerning these final days of a wicked system but we must anchor our faith primarily on the precious sacrifice of Christ Jesus and God’s marvelous promises based thereon. (Hebrews 6:17-19; 9:14; 1 Peter 1:18, 19; 2 Peter 1:16-19) Eager to see the end of this evil system, Jehovah’s people have at times speculated about the time when the “great tribulation” would break out, even tying this to calculations of what is the lifetime of a generation since 1914.

  However, we “bring a heart of wisdom in,” not by speculating about how many years or days make up a generation, but by thinking about how we “count our days” in bringing joyful praise to Jehovah. (Psalm 90:12)
  Rather than provide a rule for measuring time, the term “generation” as used by Jesus refers principally to contemporary people of a certain historical period, with their identifying characteristics.

  7 In line with the above, professor of history Robert Wohl wrote in his book The Generation of 1914: “A historical generation is not defined by its chronological limits . . . It is not a zone of dates.” But he pointed out that World War I created “an overwhelming sense of rupture with the past,” and he added: “Those who lived through the war could never rid themselves of the belief that one world had ended and another begun in August 1914.”

  How true that is! It focuses on the crux of the matter. “This generation” of mankind since 1914 has experienced appalling changes. It has seen the earth drenched with the blood of millions. Warfare, genocide, terrorism, crime, and lawlessness have erupted worldwide. Famine, disease, and immorality have stalked our globe. Jesus prophesied: “You also, when you [his disciples] see these things occurring, know that the kingdom of God is near. Truly I say to you, This generation will by no means pass away until all things occur.”—Luke 21:31, 32.

  8 Yes, the complete triumph of the Messianic Kingdom is at hand! Is anything to be gained, then, by looking for dates

  or by speculating about the literal lifetime of a “generation”?
  Far from it! Habakkuk 2:3 clearly states: “The vision is yet for the appointed time, and it keeps panting on to the end, and it will not tell a lie. Even if it should delay, keep in expectation of it; for it will without fail come true. It will not be late.” Jehovah’s day of accounting hastens ever closer.—Jeremiah 25:31-33; Malachi 4:1.
  9 When Christ’s Kingdom rule began in 1914, Satan was hurled down to earth. This has meant “woe for the earth . . . because the Devil has come down to you, having great anger, knowing he has a short period of time.” (Revelation 12:12) That time is short, indeed, compared with the thousands of years of Satan’s rulership. The Kingdom is at hand, and so is Jehovah’s day and hour for executing judgment on this wicked generation!—Proverbs 3:25; 10:24, 25.

  The “Generation” That Passes Away

  10 Let us examine more closely Jesus’ statement at Matthew 24:34, 35: “Truly I say to you that this generation will by no means pass away until all these things occur. Heaven and earth will pass away, but my words will by no means pass away.” Jesus’ words that follow show that ‘nobody knows that day and hour.’

  Far more important, he shows that we must avoid the snares surrounding us in this generation. Thus Jesus adds: “For just as the days of Noah were, so the presence of the Son of man will be. For as they were in those days before the flood, eating and drinking, men marrying and women being given in marriage, until the day that Noah entered into the ark; and they took no note until the flood came and swept them all away, so the presence of the Son of man will be.” (Matthew 24:36-39) Jesus here compared the generation of his day to that of Noah’s day.—Genesis 6:5, 9; footnote.

  11 This was not the first time that the apostles heard Jesus make this comparison of ‘generation,’ for some days earlier he had stated concerning himself: “The Son of man . . . must undergo many sufferings and be rejected by this generation. Moreover, just as it occurred in the days of Noah, so it will be also in the days of the Son of man.” (Luke 17:24-26) Thus, Matthew chapter 24 and Luke chapter 17 make the same comparison. In Noah’s day “all flesh [that] had ruined its way on the earth” and that was destroyed at the Flood was “this generation.” In Jesus’ day the apostate Jewish people that were rejecting Jesus was “this generation.”—Genesis 6:11, 12; 7:1.

  12 Therefore, in the final fulfillment of Jesus’ prophecy today, “this generation” apparently refers to the peoples of earth who see the sign of Christ’s presence but fail to mend their ways.

  In contrast, we as Jesus’ disciples refuse to be molded by the life-style of “this generation.” Though in the world, we must be no part of it, “for the appointed time is near.” (Revelation 1:3; John 17:16) The apostle Paul admonishes us: “Keep doing all things free from murmurings and arguments, that you may come to be blameless and innocent, children of God without a blemish in among a crooked and twisted generation, among whom you are shining as illuminators in the world.” —Philippians 2:14, 15; Colossians 3:5-10; 1 John 2:15-17.
  13 Our “shining as illuminators” includes not only displaying a clean Christian personality but, above all, fulfilling Jesus’ prophetic commission: “This good news of the kingdom will be preached in all the inhabited earth for a witness to all the nations; and then the end will come.” (Matthew 24:14) No human can say when that end will be, but we know that the end of “this generation” of wicked people will come once the witness has been given to God’s satisfaction “to the most distant part of the earth.”—Acts 1:8.
  “That Day and Hour”
  14 When the global witness has been accomplished to the extent Jehovah purposes, it will be his “day and hour” to dispose of this world’s system. We do not need to know the date in advance. Thus, following Jesus’ example, the apostle Paul admonished: “Now as for the times and the seasons, brothers, you need nothing to be written to you. For you yourselves know quite well that Jehovah’s day is coming exactly as a thief in the night. Whenever it is that they are saying: ‘Peace and security!’ then sudden destruction is to be instantly upon them just as the pang of distress upon a pregnant woman; and they will by no means escape.” Note Paul’s focus: ‘It is when they are saying.’ Yes, when there is talk of “peace and security,” when it is least expected, God’s judgment will suddenly be executed. How appropriate is Paul’s advice: “So, then, let us not sleep on as the rest do, but let us stay awake and keep our senses”!—1 Thessalonians 5:1-3, 6; see also verses 7-11; Acts 1:7.
  15 Does our more precise viewpoint on “this generation” mean that Armageddon is further away than we had thought? Not at all! Though we at no time have known the “day and hour,” Jehovah God has always known it, and he does not change. (Malachi 3:6) Obviously, the world is sinking further and further toward terminal ruination. The need to keep awake is more critical than it has ever been. Jehovah has revealed to us “the things that must shortly take place,” and we should respond with an absorbing sense of urgency.—Revelation 1:1; 11:18; 16:14, 16.
  16 As the time approaches, keep awake, for Jehovah is about to bring calamity on all of Satan’s system! (Jeremiah 25:29-31) Jehovah says: “I shall certainly magnify myself and sanctify myself and make myself known before the eyes of many nations; and they will have to know that I am Jehovah.” (Ezekiel 38:23) That decisive “day of Jehovah” draws near!—Joel 1:15; 2:1, 2; Amos 5:18-20; Zephaniah 2:2, 3.
  Righteous “New Heavens and a New Earth”
  17 Concerning ‘all these things that must occur’ Jesus said: “Heaven and earth will pass away, but my words will by no means pass away.” (Matthew 24:34, 35) Jesus likely had in mind the “heaven and earth”—the rulers and the ruled—of “this generation.” The apostle Peter used similar words in referring to “the heavens and the earth that are now,” which are “stored up for fire and are being reserved to the day of judgment and of destruction of the ungodly men.” He next describes how “Jehovah’s day will come as a thief, in which the [governmental] heavens will pass away” together with a corrupt human society, or “earth,” and its sinful works.

  The apostle then exhorts us to “holy acts of conduct and deeds of godly devotion, [as we are] awaiting and keeping close in mind the presence of the day of Jehovah, through which the heavens being on fire will be dissolved and the elements being intensely hot will melt!” What follows? Peter turns our attention to ‘new heavens and a new earth in which righteousness is to dwell.’—2 Peter 3:7, 10-13.

  18 Those “new heavens,” the Kingdom rule by Christ Jesus and his associate kings, will shower blessings on the righteous “new earth” society of mankind. Are you a prospective member of that society? If so, you have reason to exult over the grand future in store!—Isaiah 65:17-19; Revelation 21:1-5.

  19 Yes, a righteous “generation” of mankind is even now being gathered. Today the anointed “faithful and discreet slave” is providing divine education in line with the words of Psalm 78:1, 4: “Do give ear, O my people, to my law; incline your ear to the sayings of my mouth . . . , relating them even to the generation to come, the praises of Jehovah and his strength and his wonderful things that he has done.” (Matthew 24:45-47) On April 14 of this year, in more than 75,500 congregations and in some 230 lands, over 12,000,000 persons around the earth attended the Memorial of Christ’s death. Were you among them? May you rest your faith on Christ Jesus and ‘call on the name of Jehovah for salvation.’—Romans 10:10-13.

  20 “The time left is reduced,” said the apostle Paul. It is time, therefore, to keep ever awake and busy in Jehovah’s work, as we endure trials and hatreds imposed by a wicked generation of mankind. (1 Corinthians 7:29; Matthew 10:22; 24:13, 14) Let us keep on the watch, observing all the things foretold in the Bible to come upon “this generation.” (Luke 21:31-33) By escaping these things and by standing with divine approval before the Son of man, we may at last attain to the prize of everlasting life.

  [Footnotes]

  For detailed information on the “seven times,” see pages 127-39, 186-9 of the book “Let Your Kingdom Come,” published by the Watchtower Bible and Tract Society of New York, Inc.

  See Volume 1, page 918, of Insight on the Scriptures, published by the Watchtower Bible and Tract Society of New York, Inc.

  *** it-1 pp. 917-918 Generation ***

  A generation commonly refers to all persons who were born about the same time. (Ex 1:6; Mt 11:16) Associated with this is the meaning “contemporaries.” At Genesis 6:9 it is stated concerning Noah: “He proved himself faultless among his contemporaries [literally, generations].” When used with reference to family relationships, a generation can refer to a group of descendants, as sons and daughters or grandsons and granddaughters.—Job 42:16.
  The term can be used as a measure of time with reference to past or future ages. The generations of mankind descended from the sinner Adam have been transitory, as contrasted with the earth, which abides forever. (Ec 1:4; Ps 104:5) But the expressions “unnumbered generations” and “a thousand generations” refer to that which is to time indefinite. (1Ch 16:15; Isa 51:8) The command to the Jews that the celebration of the Passover was to be observed “throughout your generations” denoted continual performance to a time then indefinite. (Ex 12:14) God stated to Moses that Jehovah was his name as a memorial “to time indefinite,” “to generation after generation,” which implies forever. (Ex 3:15) The apostle Paul tells us that God is to be given glory “to all generations forever and ever.”—Eph 3:21.

  A generation may mean a class of persons, that is, those characterized by certain qualities or conditions. The Bible speaks of “the generation of the righteous one” (Ps 14:5; 24:6; 112:2) and “a generation crooked and twisted,” “a generation of perverseness.” (De 32:5, 20; Pr 30:11-14)

  Jesus Christ, when on earth, spoke similarly of the people of the Jewish nation of that day, and the apostle Paul applied such terms to the world of his day in general, which was alienated from God.—Mt 12:39; 16:4; 17:17; Mr 8:38; Php 2:14, 15.
  One Hebrew word for “generation” is dohr, corresponding to the Aramaic dar. (Da 4:3, 34) Dohr comes from a root verb meaning “stack in a circle” or “move around” (Eze 24:5; Ps 84:10) and thus has a basic underlying meaning of “circle.” The related word dur means “ball.” (Isa 22:18) The Greek equivalent is ge·ne·a´, from a root meaning “be born.”
  Another Hebrew word, toh·le·dhohth´, is occasionally rendered “generations” or “genealogy” (Nu 3:1; Ru 4:18), also “descendants” or “families” (1Ch 5:7; 7:2, 4, 9) and “history” or “origins.”—Ge 2:4; 5:1; 6:9; compare AS, AT, KJ, Dy, NW, RS, and other translations.
  Length. When the term “generation” is used with reference to the people living at a particular time, the exact length of that time cannot be stated, except that the time would fall within reasonable limits. These limits would be determined by the life span of the people of that time or of that population. The life span of the ten generations from Adam to Noah averaged more than 850 years each. (Ge 5:5-31; 9:29) But after Noah, man’s life span dropped off sharply. Abraham, for example, lived only 175 years. (Ge 25:7) Today, much as it was in the time of Moses, people living under favorable conditions may reach 70 or 80 years of age. Moses wrote: “In themselves the days of our years are seventy years; and if because of special mightiness they are eighty years, yet their insistence is on trouble and hurtful things; for it must quickly pass by, and away we fly.” (Ps 90:10) Some few may live longer, but Moses stated the general rule. Moses himself, who lived 120 years, was an exception, as were his brother Aaron (123 years), Joshua (110 years), and some others whose strength and vitality were unusual.—De 34:7; Nu 33:39; Jos 24:29.
  “This Generation” of Christ’s Prophecies.

  When Bible prophecy speaks of “this generation,” it is necessary to consider the context to determine what generation is meant. Jesus Christ, when denouncing the Jewish religious leaders, concluded by saying: “Truly I say to you, All these things will come upon this generation.” History recounts that about 37 years later (in 70 C.E.) that contemporary generation personally experienced the destruction of Jerusalem, as foretold.—Mt 23:36.
  Later that same day, Jesus again used practically the same words, saying: “Truly I say to you that this generation will by no means pass away until all these things occur.” (Mt 24:34)

  In this instance, Jesus was answering a question regarding the desolation of Jerusalem and its temple as well as regarding the sign of his presence and of the conclusion of the system of things.

  Before his reference to “this generation,” however, he had focused his remarks specifically on his “coming on the clouds of heaven with power and great glory” and the nearness of the Kingdom of God. Immediately afterward, he continued with references to his “presence.” (Mt 24:30, 37, 39; Lu 21:27, 31)

  Jesus was using the word “generation” with reference to humans whose lives would in some way be associated with the foretold events.—Mt 24.
  The people of this 20th-century generation living since 1914 have experienced these many terrifying events concurrently and in concentrated measure—international wars, great earthquakes, terrible pestilences, widespread famine, persecution of Christians, and other conditions that Jesus outlined in Matthew chapter 24, Mark chapter 13, and Luke chapter 21.

  See also pages 152-6 and 180-1 of Our Incoming World Government—God’s Kingdom, published by the Watchtower Bible and Tract Society of New York, Inc.

  *** go chap. 9 pp. 152-156 The “Sign” of Imminence of the World Government ***
  “KNOW THAT HE IS NEAR AT THE DOORS”

  10 With a swift skipping of intervening centuries of our Common Era, Jesus Christ passed from the “great tribulation” that resulted in Jerusalem’s destruction in 70 C.E. down to our critical period, “the time of the end.” (Daniel 12:4) He said:
  11 “Then if anyone says to you, ‘Look! Here is the Christ,’ or, ‘There!’ do not believe it. For false Christs and false prophets will arise and will give great signs and wonders so as to mislead, if possible, even the chosen ones. Look! I have forewarned you. Therefore, if people say to you, ‘Look! He is in the wilderness,’ do not go out; ‘Look! He is in the inner chambers,’ do not believe it. For just as the lightning comes out of eastern parts and shines over to western parts, so the presence [parousia] of the Son of man will be. Wherever the carcass is, there the eagles will be gathered together.
  12 “Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. And then the sign of the Son of man will appear in heaven, and then all the tribes of the earth will beat themselves in lamentation, and they will see the Son of man coming on the clouds of heaven with power and great glory. And he will send forth his angels with a great trumpet sound, and they will gather his chosen ones together from the four winds, from one extremity of the heavens to their other extremity.”—Matthew 24:23-31; Mark 13:21-27.
  13 Like a “great trumpet sound” the message foretold in Matthew 24:14, “this good news of the kingdom,” has been increasingly sounded forth world wide since the year 1919 by the present-day remnant of “his chosen ones.” The more of these “chosen ones” that have been gathered from the four cardinal points (“the four winds”), the louder or more widespread has been the sound of the “good news” trumpet. For this reason we know that the “chosen ones” who are in line for a place in the heavenly kingdom are with us in this “time of the end.” We have not visibly seen any spirit angels gathering them together, but we do see the effect of such angelic activities according to the will of the glorified Son of man. By their preaching work publicly and from house to house, the remnant of gathered “chosen ones” have made themselves seen and heard.

  14 No, they have not been gathered under angelic guidance into any one place in any one land. Rather, they have been gathered into a worldwide unity of thought and activity according to the unfolding Holy Scriptures, and they regularly meet together in their congregations, in homes or in Kingdom Halls.

  Even when banned by hostile worldly governments, they persist in gathering together, “underground,” so to speak, to build one another up in Christian faith and to organize their preaching efforts. At their annual celebration of the Lord’s Supper, the commemoration of Christ’s death on Nisan 14 (Bible calendar), they partake of the emblematic bread and wine. On April 14 (Nisan 14), of the year 1976, 10,187 of such “chosen ones” thus celebrated and partook of the emblems.
  15 These faithful “chosen ones” are waiting for the “sign of the Son of man” in the heavens as he comes in the role of God’s Executioner to destroy all the nations who continue in opposition to his Messianic kingdom over all the earth. No wonder that, when he makes his presence felt by his destructive operations, it will be as if they actually saw him “coming on the clouds of heaven with power and great glory.” All good reason for them to “beat themselves in lamentation.”—Matthew 24:30; Revelation 1:7.
  THE POINT TO BE LEARNED NOW
  16 We are, or at least we all should be, interested in knowing whether the grand climax of developments will come in our time.

  How can we know the possibility of this and be guided accordingly? For the guidance of us living today, Jesus as the Prophet concerning the “conclusion of the system of things” went on to say to his twelve apostles: “Now learn from the fig tree as an illustration this point: Just as soon as its young branch grows tender and it puts forth leaves, you know that summer is near. Likewise also you, when you see all these things, know that he is near at the doors. Truly I say to you that this generation will by no means pass away until all these things occur. Heaven and earth will pass away, but my words will by no means pass away.”—Matthew 24:32-35; compare Luke 21:27-33.

  17 Those of the “chosen ones” alive today who witnessed the outbreak of World War I in 1914 can recall how we all rejoiced because we saw “these things start to occur.” We knew that the newly enthroned Christ was “near at the doors” for his executional work against this wicked “system of things.” We exulted because “the kingdom of God is near” for taking over full world control and functioning as a world government.
  We have not grown tired of being reminded over and over again during these past sixty years and more that the Messianic kingdom of God is “near at the doors.”
  This reminding of us has not grown stale and lost its potency and soul-stirring force toward us.

  We know that we are of the “generation” that saw the start of these things in 1914 at the close of the Gentile Times, and we believe Jesus’ assurance that this same “generation” of ours will see the finish of these significant things, all this culminating in the total take-over by the triumphant Kingdom of all human affairs.

  And

  *** go chap. 11 pp. 180-181 pars. 11-14 The Passing of a Divided World ***

  11 Who is going to kindle that all-consuming fire that will rage all around this globe? Not the six or more nuclear-powered nations by the detonating of their overstock of bombs and missiles in surprise attacks on one another! No, but Jehovah God, the Creator of all the suns in all the galaxies of stars throughout the depths of space. The time of blazing conflagration will be “the day of Jehovah.” Even though we Bible researchers know that we are living in the foretold “time of the end,” the “conclusion of the system of things,” yet that day for the removal of human rulerships will come as a thief. Man-made political governments, which have dominated mankind just as the literal heavens dominate the earth, will be unable to hold together but will disintegrate in chaotic disorganization. These symbolic “heavens” will, as the apostle Peter says, “pass away with a hissing noise.” The prolonged sound, like that of escaping steam under pressure, may increase to a roaring as the governmental “heavens” crash in ruins.
  12 The heat of God’s anger will be expressed so intensely against this ungodly system of things under Satan’s control, that it will be liquefied, as it were, losing stability, internal cohesiveness. The “elements,” that circumambient spirit that surrounds the earth and motivates earth’s inhabitants in general, will lose whatever coolness and equanimity that it has had.

  Under the fiery indignation of Jehovah’s day, that elemental spirit will get hot to white heat and will fire the people to wild acts of confused thinking, to violent, lawless fighting among themselves for self-survival. It will no longer hold the people together as a self-contained community. Thus the symbolic “elements” will dissolve, melt!
  13 Well, then, could the “earth” that is to be destroyed mean our globe? No, it pictures human society according to the way it carries on under this system of things. Human society has many “works” to show for itself. It has many institutions, many organizations, many religious sects, many nationalistic ideals.

  14 What will the “presence of the day of Jehovah” show all this form of human society and its selfish “works” to be? The “presence” of that fiery day of divine judgment will lay these things bare. They will be discovered in the condition in which they really are. The people will have these things made manifest to them as being condemned by the God of unselfishness and righteousness. As in the days of Noah before the global deluge, Jehovah will see “that the badness of man [is] abundant in the earth and every inclination of the thoughts of his heart [is] only bad all the time.” (Genesis 6:5) So in line with his judgment of earthly matters, Jehovah will again wipe out a “world of ungodly people,” the present human society that is symbolized by the expression “earth.”—2 Peter 2:5; 3:7.

  Here below the famous ...and almost unknown QfR . Please notice the wording of the Question and
  relate them to the w. February 15th, 2008 pages 21-25

  "Christ presence - What does it means for You? "

  *** w95 11/1 pp. 30-31 Questions From Readers

  At 1 Peter 2:9, the “King James Version” calls anointed Christians “a chosen generation.” Should this affect our view of Jesus’ use of “generation” recorded at Matthew 24:34?

  The word “generation” does appear in the rendering of both passages in certain translations.

  According to the King James Version, the apostle Peter wrote: “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light.”
  And Jesus foretold: “Verily I say unto you, This generation shall not pass, till all these things be fulfilled.”—1 Peter 2:9; Matthew 24:34.
  In the former passage, the apostle Peter used the Greek word ge´nos, whereas in the text of Jesus’ statement, we find ge·ne·a´.
  These two Greek words may appear to be similar, and they are linked to a common root; yet, they are different words, and they have different meanings. The New World Translation of the Holy Scriptures—With References says in a footnote to 1 Peter 2:9: “‘Race.’ Gr., ge´nos; different from ge·ne·a´, ‘generation,’ as in Mt 24:34.” A corresponding footnote is found to Matthew 24:34.

  As those footnotes indicate, ge´nos is appropriately translated by the English word “race,” as commonly found in English versions.

  At 1 Peter 2:9, Peter applied the prophecy found at Isaiah 61:6 to anointed Christians with the heavenly hope. These are drawn from many nations and tribes, but natural backgrounds are put behind them as they become part of the nation of spiritual Israel. (Romans 10:12; Galatians 3:28, 29; 6:16; Revelation 5:9, 10)
  Peter identified them as becoming, in a spiritual sense, a distinct group—“a chosen race, a royal priesthood, a holy nation, a people for special possession.”

  But in the Greek text of Jesus’ words found at Matthew 24:34, we find the word ge·ne·a´. It is widely recognized that Jesus was referring, not to any “race” of people, but to the people living at a certain period of time.

  Almost a hundred years ago, Charles T. Russell, first president of the Watch Tower Society, made this clear, writing:

  “Although the words ‘generation’ and ‘race’ may be said to come from a common root or starting point, yet they are not the same; and in Scriptural usage the two words are quite distinct. . . . In the three different records of this prophecy our Lord is credited with using a wholly different Greek word (genea) which does not mean race, but has the same significance as our English word generation. Other uses of this Greek word (genea) prove that it is not used with the significance of race, but in reference to people living contemporaneously.”—
  (Studies in the Scriptures - The Day of Vengeance, pages 602-3.)

  More recently, A Handbook on the Gospel of Matthew (1988), designed for Bible translators, said: “[The New International Version] translates this generation literally but follows with a footnote, ‘Or race.’
  And one New Testament scholar believes that
  ‘Matthew means not just the first generation after Jesus but all the generations of Judaism that reject him.’
  However, there is no linguistic evidence to substantiate either of these conclusions, and they must be brushed aside as attempts to avoid the obvious meaning.
  In its original setting the reference was solely to Jesus’ own contemporaries.”
  As discussed on pages 10 to 15, Jesus condemned the generation of Jews of his time, his contemporaries who rejected him. (Luke 9:41; 11:32; 17:25)
  He often used qualifiers such as “wicked and adulterous,” “faithless and twisted,” and “adulterous and sinful” in describing that generation. (Matthew 12:39; 17:17; Mark 8:38)
  When Jesus used “generation” for the last time, he was on the Mount of Olives with four apostles. (Mark 13:3)
  Those men, who were not yet anointed with spirit nor part of a Christian congregation, certainly did not constitute either a “generation” or a race of people.
  They were, though, very familiar with Jesus’ use of the term “generation” in referring to his contemporaries.
  So they logically would understand what he had in mind when he mentioned “this generation” for the last time.
  The apostle Peter, who was present, thereafter urged Jews: “Get saved from this crooked generation.”—Acts 2:40.
  We have often published evidence that many things Jesus foretold in this same discourse (such as wars, earthquakes, and famines) were fulfilled between his uttering the prophecy and the destruction of Jerusalem in 70 C.E.
  Many, but not all. There is no evidence, for example, that after the Romans attacked Jerusalem (66-70 C.E.) “the sign of the Son of man” appeared, causing “all the tribes of the earth” to beat themselves. (Matthew 24:30)
  Hence, that fulfillment between 33 C.E. and 70 C.E. must have been merely an initial one, not the full or large-scale fulfillment to which Jesus was also pointing.
  In the introduction to his translation of Josephus’ work The Jewish War, G. A. Williamson writes: “The disciples, Matthew tells us, had asked [Jesus] a double question—about the destruction of the Temple and about His own final coming—and He gave them a double answer, the first part of which most vividly foretold the occurrences destined to be so fully described by Josephus.”

  Yes, in the initial fulfillment, “this generation” evidently meant the same as it did at other times—the contemporaneous generation of unbelieving Jews. That “generation” would not pass away without experiencing what Jesus foretold.
  As Williamson commented, this proved true in the decades leading up to Jerusalem’s destruction, as an eyewitness historian, Josephus, described.
  In the second or larger fulfillment, “this generation” would logically also be the contemporaneous people.

  As the article beginning on page 16 establishes, we need not conclude that Jesus was referring to a set number of years making up a “generation.”
  On the contrary, two key things can be said about any time implied by “generation.”

  (1) A generation of people cannot be viewed as a period having a fixed number of years, as is the case with time designations meaning a set number of years (decade or century).

  (2) The people of a generation live for a relatively brief period, not one of great length.

  Consequently, when the apostles heard Jesus refer to “this generation,” what would they think?

  While we, with the benefit of hindsight, know that Jerusalem’s destruction in the “great tribulation” came 37 years later, the apostles hearing Jesus could not know that.
  Rather, his mention of “generation” would have conveyed to them, not the idea of a period of great length, but the people living over a relatively limited period of time.

  The same is true in our case. How fitting, then, are Jesus’ follow-up words: “Concerning that day and hour nobody knows, neither the angels of the heavens nor the Son, but only the Father. . . . On this account you too prove yourselves ready, because at an hour that you do not think to be it, the Son of man is coming.”—Matthew 24:36, 44.

  [Footnotes]
  In the expression “this generation,” a form of the demonstrative pronoun hou´tos well corresponds to the English word “this.” It can refer to something present or before the speaker. But it can also have other meanings.
  The Exegetical Dictionary of the New Testament (1991) notes: “The word [hou´tos] designates an immediate fact. Thus the [aion hou´tos] is the ‘presently existing world’ . . . and the [genea´ haute] is the ‘generation now living’ (e.g., Matt 12:41f., 45; 24:34).”
  Dr. George B. Winer writes: “The pronoun [hou´tos] sometimes refers, not to the noun locally nearest, but to one more remote, which, as the principal subject, was mentally the nearest, the most present to the writer’s thoughts.”—A Grammar of the Idiom of the New Testament, 7th edition, 1897.
  

  Therefore in this QfR the Society dismissed the application : generation equals

  the anointed class and to add power to the ...teaching and the statement ,they used

  a reference froma publication from C.T. Russell published " hundred years ago"!!!

  But the Society, does not finish with the explanation about "generation" , because in the year 1997, just 2 years after the well known 'more precise view point' some more clarifications were published:

  *** w97 6/1 28 Questions From Readers *

  “The Watchtower” of November 1, 1995, focused on what Jesus said about “this generation,” as we read at Matthew 24:34.
  Does this mean that there is some question about whether God’s Kingdom was set up in heaven in 1914?

  That discussion in The Watchtower offered no change at all in our fundamental teaching about 1914. Jesus set out the sign to mark his presence in Kingdom power. We have ample evidence that this sign has been in course of fulfillment since 1914. The facts about wars, famines, plagues, earthquakes, and other evidences bear out that since 1914, Jesus has been active as King of God’s Kingdom. This indicates that since then we have been in the conclusion of the system of things.

  What, then, was The Watchtower clarifying?
  Well, the key was the sense in which Jesus used the word “generation” at Matthew 24:34.

  That passage reads: “Truly I say to you that this generation will by no means pass away until all these things occur.” What did Jesus mean by “generation,” both in his day and in ours?

  Many scriptures confirm that Jesus did not use “generation” with regard to some small or distinct group, meaning only the Jewish leaders or only his loyal disciples.

  Rather, he used “generation” in condemning the masses of Jews who rejected him.

  Happily, though, individuals could do what the apostle Peter urged on the day of Pentecost, repent and “get saved from this crooked generation.”—Acts 2:40.

  In that statement, Peter was clearly not being precise as to any fixed age or length of time, nor was he tying the “generation” to any certain date. He did not say that people should get saved from the generation that was born in the same year Jesus was or the generation that was born in 29 C.E.

  Peter was speaking about the unbelieving Jews of that period—some perhaps being rather young, others being older—who had been exposed to Jesus’ teaching, had seen or heard of his miracles, and had not accepted him as Messiah.

  That evidently is how Peter understood Jesus’ use of “generation” when he and three other apostles were with Jesus on the Mount of Olives.

  According to Jesus’ prophetic statement, Jews of that period—basically, Jesus’ contemporaries—were going to experience or hear of wars, earthquakes, famines, and other evidences that the end of the Jewish system was near. In fact, that generation did not pass before the end came in 70 C.E.—Matthew 24:3-14, 34.

  It must be acknowledged that we have not always taken Jesus’ words in that sense. There is a tendency for imperfect humans to want to be specific about the date when the end will come.

  Recall that even the apostles sought more specifics, asking: “Lord, are you restoring the kingdom to Israel at this time?”—Acts 1:6.

  With similar sincere intentions, God’s servants in modern times have tried to derive from what Jesus said about “generation” some clear time element calculated from 1914. For instance, one line of reasoning has been that a generation can be 70 or 80 years, made up of people old enough to grasp the significance of the first world war and other developments; thus we can calculate more or less how near the end is.

  However well-meaning such thinking was, did it comply with the advice Jesus went on to give? Jesus said: “Concerning that day and hour nobody knows, neither the angels of the heavens nor the Son, but only the Father. . .
  . Keep on the watch, therefore, because you do not know on what day your Lord is coming.”—Matthew 24:36-42.

  So the recent information in The Watchtower about “this generation” did not change our understanding of what occurred in 1914.

  But it did give us a clearer grasp of Jesus’ use of the term “generation,” helping us to see that his usage was no basis for calculating—counting from 1914—how close to the end we are.

  Furthermore, in the year 1999, just 4 years after the well known 'more precise view point'

  the Society edits, more clarifications were:

  *** w99 5/1 10-12 "These Things Must Take Place" ***
  Contemporaries Would See It

  11 Many Jews felt that their system of worship, centered on the temple, would long continue. But Jesus said: “Learn from the fig tree . . . this point: Just as soon as its young branch grows tender and it puts forth leaves, you know that summer is near. Likewise also you, when you see all these things, know that he is near at the doors. Truly I say to you that this generation will by no means pass away until all these things occur. Heaven and earth will pass away, but my words will by no means pass away.”—Matthew 24:32-35.
  12 In the years leading up to 66 C.E., Christians would have seen many of the preliminary elements of the composite sign being fulfilled—wars, famines, even an extensive preaching of the good news of the Kingdom. (Acts 11:28; Colossians 1:23) When, though, would the end come? What did Jesus mean when he said: ‘This generation [Greek, ge·ne·a'] will not pass away’? Jesus had often called the contemporaneous mass of opposing Jews, including religious leaders, ‘a wicked, adulterous generation.’ (Matthew 11:16; 12:39, 45; 16:4; 17:17; 23:36)

  So when, on the Mount of Olives, he again spoke of “this generation,” he evidently did not mean the entire race of Jews throughout history; nor did he mean his followers, even though they were “a chosen race.” (1 Peter 2:9) Neither was Jesus saying that “this generation ” is a period of time.
  13 Rather, Jesus had in mind the opposing Jews back then who would experience the fulfillment of the sign he gave.

  Regarding the reference to “this generation ” at Luke 21:32, Professor Joel B. Green notes: “In the Third Gospel, ‘this generation’ (and related phrases) has regularly signified a category of people who are resistant to the purpose of God. . . . [It refers] to people who stubbornly turn their backs on the divine purpose.”
  Question :

  12, 13. How would the disciples have understood Jesus’ reference to “this generation”?

  14 The wicked generation of Jewish opposers who could observe the sign being fulfilled would also experience the end. (Matthew 24:6, 13, 14)
  And that they did! In 70 C.E., the Roman army returned, led by Titus, son of Emperor Vespasian.

  °°°°°°°°°°°

  Now in case we do get lost in the midst of all these strange and opposite teachings/view points

  for your use here is a brief/fast to edit and easy summary , from the year 1882 to the year 2007

  1***APRIL, 1882 :

  [R334 : page 1] VOL. III. PITTSBURGH, PA., APRIL, 1882. NO. 10. [page 1] ZION'S Watch Tower AND HERALD OF CHRIST'S PRESENCE.

  R342 : page 6] "THIS GENERATION." "Verily I say unto you this generation shall not pass till all these things be fulfilled." Matt. 24:34. This passage has puzzled us many times, and our experience may be the same as some others with regard to it, but we think we have the solution of it now. It may not be new to some, but it is to us. However, it is not because it is new, but because it is true (as we believe) that it satisfies us.
  .... We think Jesus, as he was not talking to the multitude, used plain language, no figure nor symbol, but that the whole difficulty centres in the meaning of the word generation.
  .... We understand that he used the word generation in distinction from the word regeneration; in other words, that he gave them to understand that he would be present before the regeneration, and before the people of this age should pass away ("this generation shall not pass till all these things be fulfilled") for (ver. 38)

  2***year 1889 (7 years later)

  "The Battle of Armageddon" COPYRIGHT 1889.
  WATCH TOWER BIBLE & TRACT SOCIETY,BROOKLYN. N.Y., U.S.A.
  ...STUDY XII.OUR LORD'S GREAT PROPHECY. MATT. 24;MARK 13; LUKE 21:5-36; 17:20-37.

  page 603 ... 2) Our Lord could not have meant the Jewish race, and it would have been improper to have used a Greek word signifying race, because the Jewish race was not the subject of the apostles' inquiry nor of our Lord's prophecy in reply.

  .... In other words, the signs mentioned will occur within a generation-epoch in the close of the age.

  ...page 605 ... When ye shall see all these things," and since "the sign of the Son of Man in heaven," and the budding fig tree, and the gathering of "the elect" are counted among the signs, it would not be inconsistent to reckon the "generation" from 1878 to 1914 — 36½ years — about the average of human life to-day.

  3***year 1927 (45 years later )

  The Watch Tower, February 15th, 1927, page 62
  Question: In Matthew 24:34 Jesus said: "Verily I
  say unto you, This generation shall not pass, till all
  these things be fulfilled." What did he mean by "this generation" ?

  Answer: It could hardly be said that he meant any human being living on the earth at that time. He was giving testimony concerning things that were to transpire at the end of the world. That was a long way off. No generation of the human race has ever existed as long as a thousand years. It follows then that Jesus must have meant something else. What could he have meant ?

  At the Jordan Jehovah started a new generation,a new creation, of which Christ Jesus is the Head.
  Jesus selected twelve disciples, who were with him for three and one-half years. Eleven of these we have every reason to believe , constitute a part of that new creation.
  In 1 Peter 2:9 the apostle, speaking to the church
  of course, referred to those who are faithful. The irresistible conclusion therefore is that Jesus referred to the new creation when he said: "This generation shall not pass until all these things be fulfilled."
  This thenwould be a strong indication that some members of the new creation will be on the earth at the time of Armageddon. “

  4***year 1929 (47 years later )

  Life (published in the year 1929, Page 330) :
  JEHOVAH GOD The Gracious Giver of Life Everlasting This Book Is Dedicated
  "The gift of God is eternal life, through Jesus Christ our Lord." Copyrighted 1929 by J.F.Rutherford

  Made in U.S.A. ....
  330
  as applying to the Jewish people, note the further words of Jesus in answer to the question concerning his presence and the end of the world: "Now learn a parable of the fig tree: When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that it is near, even at the doors." — Matt. 24:32,33.
  Jesus indicated that the true followers of Christ who would compose the remnant on earth at the end of the world would observe these things, and that, if continuing faithful to the end, they would see the kingdom of God established in complete glory: "Verily I say unto you, This generation shall not pass, till all these things be fulfilled." (Matt. 24: 34)

  5***year 1930 (48 years later )

  The Watch Tower, November 1st , 1930, page 332
  " Speaking of world happenings since A. D. 1914, Jesus said (and his words apply to Christians living since that date) : “When ye see these things come to pass [as prophesied], know ye that the
  kingdom of God is nigh at hand.” (Luke 21: 31) So, inside the lifetime of the present living generation the Lord Jesus will put into effect for all mankind the value of his ransom sacrifice which he laid down for all. "

  6***year 1942 (60 years later )

  The Watchtower, July 1st , 1942 page 204 par. 43
  “ ...after the winter of Armageddon the remnant and their companions will come forth from their protected place under God’s hiding and enter into the lorious season of the Kingdom in its undisputed ower over earth. (Job 37: 22-24) Pointing to the events of our time since 1914 Jesus said : "Behold the fig tree, and all the trees ; when they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation [including the remnant] shall not pass away tillall be fulfilled." (Luke 21:29-32)

  7***year 1949 (67 years later )

  The Watchtower, July 15th, 1949 page 215, par. 19
  “...the generation of Jesus’ earthly days did not thus see him arriving in Kingdom power. But that
  generation was a prophetic illustration. It has its modern counterpart in our generation from A.D. 1914 forward. This generation is the one that sees the Son of man coming with the clouds of heaven as foretold by Daniel, because in 1914, the year marking the end of the Gentile times, Jehovah God gave the Kingdom to him whose right it is.”

  8***year 1995 (113 years later )

  A great change was made with the publicatio of study articles:

  *** w95 11/1 pp. 10-15 Saved From a “Wicked Generation”
  and
  *** w95 11/1 pp. 16-21 A Time to Keep Awake
  and

  *** w95 11/1 pp. 30-31 Questions From Readers
  At 1 Peter 2:9, the “King James Version” calls anointed Christians “a chosen generation.” Should this affect our view of Jesus’ use of “generation” recorded at Matthew 24:34?

  Also it is vbetter to have ...just in case the key points of the 1995
  "... more precise viewpoint.."
  (w95 11/1 page 19 § 15 A Time to Keep Awake )

  I " 3 Let us now consider the circumstances that surrounded the first fulfillment of Jesus’ prophecy. This will help us better to understand the parallel fulfillment today. "
  (w95 11/1 pp. 10 §3 Saved From a “Wicked Generation”)

  II .... “This Generation”—What Is It?
  9 When four apostles seated with Jesus on the Mount of Olives heard his prophecy about “the conclusion of the system of things,” how would they understand the expression “this generation”? In the Gospels the word “generation” is translated from the Greek word ge·ne·a´, which current lexicons define in these terms: “Lit[erally] those descended fr[om] a common ancestor.” (Walter Bauer’s Greek-English Lexicon of the New Testament) “That which has been begotten, a family; . . . successive members of a genealogy . . . or of a race of people . . . or of the whole multitude of men living at the same time, Matt. 24:34; Mark 13:30; Luke 1:48; 21:32; Phil. 2:15, and especially of those of the Jewish race living at the same period.” (W. E. Vine’s Expository Dictionary of New Testament Words) “That which has been begotten, men of the same stock, a family; . . . the whole multitude of men living at the same time: Mt. xxiv. 34; Mk. xiii. 30; Lk. i. 48 . . . used esp[ecially] of the Jewish race living at one and the same period.”—J. H. Thayer’s Greek-English Lexicon of the New Testament.
  10 Thus Vine and Thayer both cite Matthew 24:34 in defining “this generation” (he ge·ne·a´ hau´te) as “the whole multitude of men living at the same time.” The Theological Dictionary of the New Testament (1964) gives support to this definition, stating: “The use of ‘generation’ by Jesus expresses his comprehensive purpose: he aims at the whole people and is conscious of their solidarity in sin.” Truly a “solidarity in sin” was apparent in the Jewish nation when Jesus was on earth, just as it marks the world system today.- 11 Of course, Christians studying this matter guide their thinking primarily by how Jesus used the Greek expression he ge·ne·a´ hau´te, or “this generation.” He used it consistently in a negative way. (w95 11/1 page . 10 §9-11 a Saved From a “Wicked Generation”)

  III “This Generation” Identified
  18 What, then, is the “generation” so frequently referred to by Jesus in the presence of his disciples? What did they understand by his words: “This generation will by no means pass away until all these things occur”? Surely, Jesus was not departing from his established use of the term “this generation,” which he consistently applied to the contemporary masses with their “blind guides” who together made up the Jewish nation. (Matthew 15:14)
  (w95 11/1 page 15 §18 Saved From a “Wicked Generation”)

  IV "... Eager to see the end of this evil system, Jehovah’s people have at times speculated about the time when the “great tribulation” would break out, even tying this to calculations of what is the lifetime of a generation since 1914. However, we “bring a heart of wisdom in,” not by speculating about how many years or days make up a generation, but by thinking about how we “count our days” in bringing joyful praise to Jehovah. (Psalm 90:12) . Rather than provide a rule for measuring time, the term “generation” as used by Jesus refers principally to contemporary people of a certain historical period, with their identifying characteristics.
  (w95 11/1 page 16 § 6 A Time to Keep Awake )

  V “This generation” of mankind since 1914 has experienced appalling changes. It has seen the earth drenched with the blood of millions. Warfare, genocide, terrorism, crime, and lawlessness have erupted worldwide. Famine, disease, and immorality have stalked our globe. Jesus prophesied: “You also, when you [his disciples] see these things occurring, know that the kingdom of God is near. Truly I say to you, This generation will by no means pass away until all things occur.”—Luke 21:31, 32.
  (w95 11/1 page 17 § 7 A Time to Keep Awake )

  VI '...The Kingdom is at hand, and so is Jehovah’s day and hour for executing judgment on this wicked generation!—Proverbs 3:25; 10:24, 25.
  (w95 11/1 page 18 § 9 A Time to Keep Awake )

  VII § 11.. In Jesus’ day the apostate Jewish people that were rejecting Jesus was “this generation.”—Genesis 6:11, 12; 7:1.
  12 Therefore, in the final fulfillment of Jesus’ prophecy today, “this generation” apparently refers to the peoples of earth who see the sign of Christ’s presence but fail to mend their ways. In contrast, we as Jesus’ disciples refuse to be molded by the life-style of “this generation.” Though in the world, we must be no part of it, “for the appointed time is near.” (Revelation 1:3; John 17:16)
  Questions on paragraphs 12, 13. (a) What today is “this generation” that must pass away? (w95 11/1 page 20 § 11,12 A Time to Keep Awake )

  VIII "...No human can say when that end will be, but we know that the end of “this generation” of wicked people will come once the witness has been given to God’s satisfaction “to the most distant part of the earth.”—Acts 1:8.
  (w95 11/1 page 20 § 13 A Time to Keep Awake )

  IX § 15 Does our more precise viewpoint on “this generation” mean that Armageddon is further away than we had thought? Not at all! Though we at no time have known the “day and hour,” Jehovah God has always known it, and he does not change. (Malachi 3:6)
  (w95 11/1 page 20 § 15 A Time to Keep Awake )

  X § 20 “The time left is reduced,” said the apostle Paul. It is time, therefore, to keep ever awake and busy in Jehovah’s work, as we endure trials and hatreds imposed by a wicked generation of mankind. (1 Corinthians 7:29; Matthew 10:22; 24:13, 14) Let us keep on the watch, observing all the things foretold in the Bible to come upon “this generation.” (Luke 21:31-33)
  (w95 11/1 page 20 § 20 A Time to Keep Awake )

  XI *Footnote on §6 See Volume 1, page 918, of Insight on the Scriptures, published by the Watchtower Bible and Tract Society of New York, Inc. *** it-1 pp. 918 Generation ***
  Later that same day, Jesus again used practically the same words, saying: “Truly I say to you that this generation will by no means pass away until all these things occur.” (Mt 24:34) In this instance, Jesus was answering a question regarding the desolation of Jerusalem and its temple as well as regarding the sign of his presence and of the conclusion of the system of things. Before his reference to “this generation,” however, he had focused his remarks specifically on his “coming on the clouds of heaven with power and great glory” and the nearness of the Kingdom of God. Immediately afterward, he continued with references to his “presence.” (Mt 24:30, 37, 39; Lu 21:27, 31) Jesus was using the word “generation” with reference to humans whose lives would in some way be associated with the foretold events.—Mt 24.
  The people of this 20th-century generation living since 1914 have experienced these many terrifying events concurrently and in concentrated measure—international wars, great earthquakes, terrible pestilences, widespread famine, persecution of Christians, and other conditions that Jesus outlined in Matthew chapter 24, Mark chapter 13, and Luke chapter 21.

  XII * w95 11/1 pp. 30-31 Questions From Readers
  At 1 Peter 2:9, the “King James Version” calls anointed Christians “a chosen generation.” Should this affect our view of Jesus’ use of “generation” recorded at Matthew 24:34?

  The word “generation” does appear in the rendering of both passages in certain translations.
  According to the King James Version, the apostle Peter wrote: “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light.” And Jesus foretold: “Verily I say unto you, This generation shall not pass, till all these things be fulfilled.”—1 Peter 2:9; Matthew 24:34.
  In the former passage, the apostle Peter used the Greek word ge´nos, whereas in the text of Jesus’ statement, we find ge·ne·a´. These two Greek words may appear to be similar, and they are linked to a common root; yet, they are different words, and they have different meanings. The New World Translation of the Holy Scriptures—With References says in a footnote to 1 Peter 2:9: “‘Race.’ Gr., ge´nos; different from ge·ne·a´, ‘generation,’ as in Mt 24:34.” A corresponding footnote is found to Matthew 24:34.
  As those footnotes indicate, ge´nos is appropriately translated by the English word “race,” as commonly found in English versions.
  At 1 Peter 2:9, Peter applied the prophecy found at Isaiah 61:6 to anointed Christians with the heavenly hope. These are drawn from many nations and tribes, but natural backgrounds are put behind them as they become part of the nation of spiritual Israel. (Romans 10:12; Galatians 3:28, 29; 6:16; Revelation 5:9, 10)
  Peter identified them as becoming, in a spiritual sense, a distinct group—“a chosen race, a royal priesthood, a holy nation, a people for special possession.”
  But in the Greek text of Jesus’ words found at Matthew 24:34, we find the word ge·ne·a´. It is widely recognized that Jesus was referring, not to any “race” of people, but to the people living at a certain period of time.
  Almost a hundred years ago, Charles T. Russell, first president of the Watch Tower Society, made this clear, writing:
  “Although the words ‘generation’ and ‘race’ may be said to come from a common root or starting point, yet they are not the same; and in Scriptural usage the two words are quite distinct. . . . In the three different records of this prophecy our Lord is credited with using a wholly different Greek word (genea) which does not mean race, but has the same significance as our English word generation. Other uses of this Greek word (genea) prove that it is not used with the significance of race, but in reference to people living contemporaneously.”—
  The Day of Vengeance, pages 602-3.
  More recently, A Handbook on the Gospel of Matthew (1988), designed for Bible translators, said: “[The New International Version] translates this generation literally but follows with a footnote, ‘Or race.’
  And one New Testament scholar believes that
  ‘Matthew means not just the first generation after Jesus but all the generations of Judaism that reject him.’
  However, there is no linguistic evidence to substantiate either of these conclusions, and they must be brushed aside as attempts to avoid the obvious meaning.
  In its original setting the reference was solely to Jesus’ own contemporaries.”
  As discussed on pages 10 to 15, Jesus condemned the generation of Jews of his time, his contemporaries who rejected him. (Luke 9:41; 11:32; 17:25) He often used qualifiers such as “wicked and adulterous,” “faithless and twisted,” and “adulterous and sinful” in describing that generation. (Matthew 12:39; 17:17; Mark 8:38) When Jesus used “generation” for the last time, he was on the Mount of Olives with four apostles. (Mark 13:3)
  Those men, who were not yet anointed with spirit nor part of a Christian congregation, certainly did not constitute either a “generation” or a race of people.
  They were, though, very familiar with Jesus’ use of the term “generation” in referring to his contemporaries.
  So they logically would understand what he had in mind when he mentioned “this generation” for the last time. The apostle Peter, who was present, thereafter urged Jews: “Get saved from this crooked generation.”—Acts 2:40.
  We have often published evidence that many things Jesus foretold in this same discourse (such as wars, earthquakes, and famines) were fulfilled between his uttering the prophecy and the destruction of Jerusalem in 70 C.E.
  Many, but not all. There is no evidence, for example, that after the Romans attacked Jerusalem (66-70 C.E.) “the sign of the Son of man” appeared, causing “all the tribes of the earth” to beat themselves. (Matthew 24:30)
  Hence, that fulfillment between 33 C.E. and 70 C.E. must have been merely an initial one, not the full or large-scale fulfillment to which Jesus was also pointing.
  In the introduction to his translation of Josephus’ work The Jewish War, G. A. Williamson writes: “The disciples, Matthew tells us, had asked [Jesus] a double question—about the destruction of the Temple and about His own final coming—and He gave them a double answer, the first part of which most vividly foretold the occurrences destined to be so fully described by Josephus.”
  Yes, in the initial fulfillment, “this generation” evidently meant the same as it did at other times—the contemporaneous generation of unbelieving Jews. That “generation” would not pass away without experiencing what Jesus foretold.
  As Williamson commented, this proved true in the decades leading up to Jerusalem’s destruction, as an eyewitness historian, Josephus, described.
  In the second or larger fulfillment, “this generation” would logically also be the contemporaneous people.
  As the article beginning on page 16 establishes, we need not conclude that Jesus was referring to a set number of years making up a “generation.”
  On the contrary, two key things can be said about any time implied by “generation.”
  (1) A generation of people cannot be viewed as a period having a fixed number of years, as is the case with time designations meaning a set number of years (decade or century).
  (2) The people of a generation live for a relatively brief period, not one of great length.
  Consequently, when the apostles heard Jesus refer to “this generation,” what would they think?
  While we, with the benefit of hindsight, know that Jerusalem’s destruction in the “great tribulation” came 37 years later, the apostles hearing Jesus could not know that.
  Rather, his mention of “generation” would have conveyed to them, not the idea of a period of great length, but the people living over a relatively limited period of time.

  The same is true in our case. How fitting, then, are Jesus’ follow-up words: “Concerning that day and hour nobody knows, neither the angels of the heavens nor the Son, but only the Father. . . . On this account you too prove yourselves ready, because at an hour that you do not think to be it, the Son of man is coming.”—Matthew 24:36, 44.

  [Footnotes]
  In the expression “this generation,” a form of the demonstrative pronoun hou´tos well corresponds to the English word “this.” It can refer to something present or before the speaker. But it can also have other meanings. The Exegetical Dictionary of the New Testament (1991) notes: “The word [hou´tos] designates an immediate fact. Thus the [aion hou´tos] is the ‘presently existing world’ . . . and the [genea´ haute] is the ‘generation now living’ (e.g., Matt 12:41f., 45; 24:34).”
  Dr. George B. Winer writes: “The pronoun [hou´tos] sometimes refers, not to the noun locally nearest, but to one more remote, which, as the principal subject, was mentally the nearest, the most present to the writer’s thoughts.”—A Grammar of the Idiom of the New Testament, 7th edition, 1897.

  XIII *** w97 6/1 page 28 Questions From Readers *

  “The Watchtower” of November 1, 1995, focused on what Jesus said about “this generation,” as we read at Matthew 24:34. Does this mean that there is some question about whether God’s Kingdom was set up in heaven in 1914?

  What, then, was The Watchtower clarifying? Well, the key was the sense in which Jesus used the word “generation” at Matthew 24:34. That passage reads: “Truly I say to you that this generation will by no means pass away until all these things occur.” What did Jesus mean by “generation,” both in his day and in ours?

  Many scriptures confirm that Jesus did not use “generation” with regard to some small or distinct group, meaning only the Jewish leaders or only his loyal disciples. Rather, he used “generation” in condemning the masses of Jews who rejected him. Happily, though, individuals could do what the apostle Peter urged on the day of Pentecost, repent and “get saved from this crooked generation.”—Acts 2:40.
  In that statement, Peter was clearly not being precise as to any fixed age or length of time, nor was he tying the “generation” to any certain date. He did not say that people should get saved from the generation that was born in the same year Jesus was or the generation that was born in 29 C.E. Peter was speaking about the unbelieving Jews of that period—some perhaps being rather young, others being older—who had been exposed to Jesus’ teaching, had seen or heard of his miracles, and had not accepted him as Messiah.

  That evidently is how Peter understood Jesus’ use of “generation” when he and three other apostles were with Jesus on the Mount of Olives. According to Jesus’ prophetic statement, Jews of that period—basically, Jesus’ contemporaries—were going to experience or hear of wars, earthquakes, famines, and other evidences that the end of the Jewish system was near. In fact, that generation did not pass before the end came in 70 C.E.—Matthew 24:3-14, 34.
  It must be acknowledged that we have not always taken Jesus’ words in that sense. There is a tendency for imperfect humans to want to be specific about the date when the end will come. Recall that even the apostles sought more specifics, asking: “Lord, are you restoring the kingdom to Israel at this time?”—Acts 1:6.
  With similar sincere intentions, God’s servants in modern times have tried to derive from what Jesus said about “generation” some clear time element calculated from 1914. For instance, one line of reasoning has been that a generation can be 70 or 80 years, made up of people old enough to grasp the significance of the first world war and other developments; thus we can calculate more or less how near the end is.
  However well-meaning such thinking was, did it comply with the advice Jesus went on to give? Jesus said: “Concerning that day and hour nobody knows, neither the angels of the heavens nor the Son, but only the Father. . . . Keep on the watch, therefore, because you do not know on what day your Lord is coming.”—Matthew 24:36-42.

  So the recent information in The Watchtower about “this generation” did not change our understanding of what occurred in 1914. But it did give us a clearer grasp of Jesus’ use of the term “generation,” helping us to see that his usage was no basis for calculating—counting from 1914—how close to the end we are.

  XIV
  *** w99 5/1 page 10 § 11-13 "These Things Must Take Place" ***
  Contemporaries Would See It

  11 Many Jews felt that their system of worship, centered on the temple, would long continue. But Jesus said: “Learn from the fig tree . . . this point: Just as soon as its young branch grows tender and it puts forth leaves, you know that summer is near. Likewise also you, when you see all these things, know that he is near at the doors. Truly I say to you that this generation will by no means pass away until all these things occur. Heaven and earth will pass away, but my words will by no means pass away.”—Matthew 24:32-35.

  12 In the years leading up to 66 C.E., Christians would have seen many of the preliminary elements of the composite sign being fulfilled—wars, famines, even an extensive preaching of the good news of the Kingdom. (Acts 11:28; Colossians 1:23) When, though, would the end come? What did Jesus mean when he said: ‘This generation [Greek, ge·ne·a'] will not pass away’? Jesus had often called the contemporaneous mass of opposing Jews, including religious leaders, ‘a wicked, adulterous generation.’ (Matthew 11:16; 12:39, 45; 16:4; 17:17; 23:36) So when, on the Mount of Olives, he again spoke of “this generation,” he evidently did not mean the entire race of Jews throughout history; nor did he mean his followers, even though they were “a chosen race.” (1 Peter 2:9) Neither was Jesus saying that “this generation” is a period of time.

  13 Rather, Jesus had in mind the opposing Jews back then who would experience the fulfillment of the sign he gave.

  Regarding the reference to “this generation” at Luke 21:32, Professor Joel B. Green notes: “In the Third Gospel, ‘this generation’ (and related phrases) has regularly signified a category of people who are resistant to the purpose of God. . . . [It refers] to people who stubbornly turn their backs on the divine purpose.”
  Question :

  12, 13. How would the disciples have understood Jesus’ reference to “this generation”?

  14 The wicked generation of Jewish opposers who could observe the sign being fulfilled would also experience the end. (Matthew 24:6, 13, 14)
  And that they did! In 70 C.E., the Roman army returned, led by Titus, son of Emperor Vespasian.

  14. What did that “generation” experience, but how was there a different outcome for Christians?

  °°°°°°°°°°°°°°°°°°°°°°

  Then, as a ...lightning in a clear sky ...arrives the latest teaching , j

  ust 13 years after the well know modification/more precise view point,

  another "understanding is published by the Society

  'The Watchtower' February 15th, 2008 pages . 21-25

  CHRIST'S PRESENCE -WHAT DOES IT MEAN TO YOU?

  "What will be the sign of your presence and of the conclusion of the system of things?'1'-MATT. 24:3.

  NEARLY two thousand years ago, a question was raised by four of Jesus' apostles in a private conversation with their Master on the Mount of Olives. They asked: "When will these things be, and what will be the sign of your presence and of the conclusion of the system of things?" (Matt. 24:3) In that question, the apostles used two very interesting expressions, "your presence" and "the conclusion of the system of things." To what do those expressions refer?

  2 To take the second expression first, con-sider the term "conclusion," the translation of the Greek word syn-te'lei-a. In the New World Translation, this word is consistently rendered "conclusion," whereas a related Greek word, te'los, is translated "end." The difference in the meaning of these two words can be illustrated by describing a talk given at the Kingdom Hall. The conclusion of the
  talk is the last section, in which the speaker spends a little time reminding the audience of what he has been discussing and then shows how that information applies to them. The end of the talk is when the speaker walks off the platform. In a similar way, Biblically speaking, the term "the conclusion of the system of things" refers to the period of time leading up to and including its end.
  3 What of the "presence" that the apostles asked about? This is the translation of the Greek word pa-rou-si'a.* Christ's pa-rou-si'a, or presence, started with Jesus' installation as King in heaven in 1914 and continues on to include the "great tribulation," during which he comes to destroy the wicked. (Matt. 24:21) Many different things, including "the
  (end of page 21)

  last days" of this wicked system of things, the gathering of the chosen ones, and their resurrection to heavenly life, occur during this presence of Jesus. (2 Tim. 3:1; 1 Cor. 15:23; 1 Thess. 4:15-17; 2 Thess. 2:1)
  It could be said that the period constituting "the conclusion of the system of things" (syn-te'lei-a) corre-sponds to or runs parallel with the period called Christ's presence (pa-rou-si'a).
  An Extended Period of Time
  4 The fact that the word pa-rou-si'a refers to an extended period of time harmonizes with what Jesus said with regard to his presence. (Read Matthew 24:37-39.) Notice that Jesus did not liken his presence to the relatively short period of time during which the Flood occurred in Noah's day. Rather, he compared his presence to the much longer period of time that led up to the Flood. Included therein were Noah's building of the ark and his preaching work, right up until the time that the Flood finally arrived. Those events occurred over many decades. In a similar way, Christ's presence includes the events leading up to and including the great tribulation. -2 Thess. 1:6-9.
  5 Other Bible prophecies make it evident that Christ's presence refers to an extended period of time and not merely to his coming to destroy the wicked. The book of Revelation portrays Jesus as riding on a white horse and being given a crown. (Read Revelation 6: 1-8.) After being crowned as King in 1914, Jesus is pictured as going "forth conquering and to complete his conquest." The account then shows that he is followed by riders seated on different-colored horses. These prophetically represent war, food shortages, and
  pestilence, all of which have occurred over the extended period of time that is referred to as "the last days." We are seeing the fulfillment of this prophecy in our lifetime.
  6 Revelation chapter 12 provides further details concerning the establishment of God's Kingdom in heaven. There we read of a battle in the in-visible realm. Michael—Jesus Christ in his heavenly position—and his an-gels fight against the Devil and his demons. As a result, Satan the Devil and his hordes are cast down to the earth. At that point, the account tells us, the Devil has great anger, "knowing he has a short period of time." (Read Revelation 12:7-12.) Clearly, then, the establishment of Christ's Kingdom in heaven is followed by a period of time that is marked by increased "woe" for the earth and its inhabitants.
  7 The second psalm likewise speaks pro-phetically of the installation of Jesus as King upon heavenly Mount Zion. (Read Psalm 2: 5-9; 110:1, 2.) However, this psalm also indicates that there is a period of time when earth's rulers, along with their subjects, are given an opportunity to submit to Christ's rule. They are admonished to "exercise in-sight" and to allow themselves to be "corrected." Yes, during that time "happy are all those taking refuge in him [God]" by serving Jehovah and his appointed King. So, then, a window of opportunity is opened during Jesus' presence in kingly power.—Ps. 2:10-12.
  (end of page 22)
  Recognizing the Sign
  8 When asked by the Pharisees about the time the Kingdom would come, Jesus an-swered that it would not come "with striking observableness" from their viewpoint. (Luke 17:20, 21) Unbelievers would not un-derstand. How could they? They did not even recognize Jesus as their future King. So who would both recognize the sign of Christ's presence and understand its significance?
  9 Jesus went on to say that his disciples would see the sign just as clearly as they would see "lightning, by its flashing, [which] shines from one part under heaven to anoth-er part." (Read Luke 17:24-29.) It is of interest to note that Matthew 24:23-27 directly links the same point with the sign of Christ's presence.

  The Generation Seeing the Sign
  10 Previously, this journal has explained that in the first century, "this generation" mentioned at Matthew 24:34 meant "the contemporaneous generation of unbelieving Jews."* That explanation seemed reasonable because all other recorded uses that Jesus made of the term "generation" had a negative connotation, and in most cases, Jesus used a negative adjective, such as "wicked," to describe the generation. (Matt. 12:39; 17: 17; Mark 8:38) Thus, it was felt that in the modern-day fulfillment, Jesus was referring to the wicked "generation" of unbelievers who would see both the features that would characterize "the conclusion of the system of things" (syn-te'lei-a) and the system's end (te'/os).

  11 It is true that when Jesus used the word "generation" negatively, he was speaking to or about the wicked people of his day.
  But was that necessarily true of his statement recorded at Matthew 24:34?
  Recall that four of Jesus' disciples had approached him "privately." (Matt. 24:3)

  Since Jesus did not use negative qualifiers when speaking to them about "this generation," the apostles would no doubt have understood that they and their fellow disciples were to be part of the "generation" that would not pass away "until all these things [would] occur."

  12 On what basis may we draw that conclusion? By carefully considering the context. As (end of page 23)

  recorded at Matthew 24:32, 33, Jesus said: "Now learn from the fig tree as an illustration this point: Just as soon as its young branch grows tender and it puts forth leaves, you know that summer is near. Likewise also you, when you see all these things, know that he is near at the doors." (Compare Mark 13:28-30; Luke 21:30-32.) Then, at Matthew 24:34, we read: "Truly I say to you that this generation will by no means pass away until all these things occur."

  13 Jesus said that it was his disciples, soon to be anointed with holy spirit, who should be able to draw certain conclusions when they saw "all these things" occur. So Jesus must have been referring to his disciples when he made the statement: "This generation will by no means pass away until all these things occur."

  "Unlike unbelievers, Jesus' disciples would not only see the sign but also understand its significance. They would "learn" from the features of that sign and "know" their true meaning. They would fully appreciate that "he is near at the doors."
  While it is true that both unbelieving Jews and faithful anointed Christians saw a limited fulfillment of Jesus' words in the first century, only his anointed followers back then could learn from these events—could understand the true meaning of what they saw.
  15 Those without spiritual understanding today have felt that there has been no "strik-ing observableness" with regard to the sign of Jesus' presence. They reason that every-thing is continuing on as it did in the past. (2 Pet. 3:4)

  On the other hand, Christ's faithful anointed brothers, the modern-day John class, have recognized this sign as if it were a flash of lightning and have understood its true meaning.

  As a class, these anointed ones make up the modern-day "generation" of contemporaries that will not pass away "until all these things occur."*

  This suggests that some who are Christ's anointed brothers will still be alive on earth when the foretold great tribulation begins.

  "This generation will by no means pass away until all these things occur"
  (end of page 24)

  % "Keep on the Watch"
  16 More is needed, though, than merely recognizing the sign. Jesus went on to say: "What I say to you I say to all, Keep on the watch." (Mark 13:37) This is of utmost im-portance to all of us today whether of the anointed or of the great crowd.

  Nine decades have passed since Jesus was installed as King in heaven in 1914. As challenging as it may be, we must prove ourselves ready and keep on the watch. Understanding that Christ is present invisibly in Kingdom power helps us to do that. It also alerts us to the fact that soon he will come to destroy his enemies "at an hour that [we] do not think likely."—Luke 12:40.

  17 Our understanding of the meaning of Christ's presence helps to intensify our feelings of urgency. We know that Jesus is al-ready present and has been reigning invisi-bly as King in heaven since 1914.

  Soon he will come to destroy the wicked and bring about vast changes to this entire globe. We should therefore be more determined than ever to take an active part in the work that Jesus foretold when he said: "This good news of the kingdom will be preached in all the in-habited earth for a witness to all the nations; and then the end [te'los] will come."—Matt. 24:14.

  How Would You Answer?
  • How do we know that Jesus' presence is an extended period of time?
  • Who recognize the sign of Jesus' presence and understand what it means?
  • The modern-day generation mentioned at Matthew 24:34 is made up of whom?
  • Why are we unable to calculate the exact length of "this generation "?

  (end of page 24)

  1. What interesting question did Jesus' apostles ask him?
  2. What is the underlying meaning of the word "conclusion"?
  3. What are some of the things that occur during Jesus' presence?
  *' The meaning oi pa-rou-si'a is seen from the contrast that is made between the "presence" and "absence" of the apostle Paul both at 2 Corinthians 10:10, 11 and at Philippians 2:12. For a detailed discussion, see Insight on the Scriptures, Volume 2, pages 676-9
  4. How does Jesus' presence find a parallel in the events of Noah's day?
  5. How do the words recorded in Revelation chap-ter 6 indicate that Jesus' presence is an extended period of time?
  6. What does Revelation chapter 12 help us to understand about Christ's presence?
  7. What does the second psalm speak about, and what opportunity is described therein?

  22 THE WATCHTOWER • FEBRUARY 15, 2008

  8, 9. Who would recognize the sign of Christ's presence and understand its meaning?
  * See The Watchtower, November 1,1995, pages 11-15, 19,30,31.
  10, 11. (a) What explanation was previously given concerning the. " generation " mentioned at Matthew 24:34? (b) Who would Jesus' disciples have no doubt understood to be included in that " generation "?
  12. What does the context reveal concerning those to whom Jesus was referring when he used the term " generation "?
  13, 14. Why can we say that the " generation " that Jesus referred to must have been his disciples?
  * The time period during which "this generation " lives seems to correspond to the period covered by the first vision in the book of Revelation. (Rev. 1:10-3:22) This feature of the Lord's day extends from 1914 until the last of the faithful anointed ones dies and is resurrected.—See Revelation—Its Grand Climax At Hand! page 24, paragraph 4.

  *** re 24 5 John Beholds the Glorified Jesus ***

  4 Hence, this first vision and the counsel it contains are for the Lord’s day, from 1914 onward. This timing is supported by the fact that, later in Revelation, the record describes the execution of God’s true and righteous judgments—events in which the Lord Jesus plays an outstanding part. (Revelation 11:18; 16:15; 17:1; 19:2, 11)

  If the fulfillment of the first vision began in 1914, when does it end? As the messages themselves show, the organization addressed is God’s congregation of anointed ones on earth. The fulfillment of this first vision ends, then, when the last faithful member of that anointed congregation dies and is raised to heavenly life. Nevertheless, the Lord’s Day, with blessings to the earthly other sheep, continues till the end of Jesus Christ’s Millennial Rule.—John 10:16; Revelation 20:4, 5.

  15. (a) Who make up the modern-day " generation " that Jesus referred to? (b) Why are we not able to calculate the exact length of "this generation "? (See the box on page 25.)

  Can We Calculate — the Length of
  "This Generation "?
  The word " generation " usually refers to people of various ages whose lives overlap during a particular time period or event.
  For example, Ex-odus 1:6 tells us: "Eventually ]oseph died, and also all his brothers and all that generation."Joseph and his brothers varied in age, but they shared a common experience during the same time period. Included in "that generation " were some of Joseph's brothers who were born before him. Some of these outlived Jo-seph. (Gen. 50:24) Others of "that generation," such as Benjamin, were born wafter Joseph was born and may have lived on after he died.
  So when the term " generation " is used with reference to people living at a particular time, the exact length of thattime cannot be stated except that it does have an end and would not be excessively long. Therefore, by using the term "this generation," as recorded at Matthew 24:34, Jesus did not give his disci-ples a formula to enable them to determine when "the last days" would end. Rather, Je-sus went on to emphasize that they would not know "that day and hour."—2 Tim. 3:1; Matt. 24:36.

  16. What must all of Christ's disciples do?
  17. How should this understanding make us feel, and what should we be determined to do?

  THE WATCHTOWER • FEBRUARY 15, 2008 25

  Addendum:

  * it-2 676-9 Presence **

  The Greek word from which “presence” is translated is pa·rou·si'a, formed from pa·ra' (alongside) and ou·si'a (being; derived from ei·mi', meaning “be”). Hence, pa·rou·si'a means, literally, “being alongside,” that is, a “presence.” It is used 24 times in the Christian Greek Scriptures, frequently with regard to the presence of Christ in connection with his Messianic Kingdom.—Mt 24:3; see NW appendix, pp. 1576, 1577.
  Many translations vary their renderings of this word. While translating pa·rou·si'a as “presence” in some texts, they more frequently render it as “coming.” This has been the basis for the expression “second coming” or “second advent” (adventus [“advent” or “coming”] being the Latin Vulgate translation of pa·rou·si'a at Mt 24:3) with regard to Christ Jesus. While Jesus’ presence of necessity implies his arrival at the place where he is present, the translation of pa·rou·si'a by “coming” places all the emphasis on the arrival and obscures the subsequent presence that follows the arrival. Though allowing for both “arrival” and “presence” as translations of pa·rou·si'a, lexicographers generally acknowledge that the presence of the person is the principal idea conveyed by the word.
  Vine’s Expository Dictionary of Old and New Testament Words (1981, Vol. 1, pp. 208, 209) states: “PAROUSIA . . . denotes both an arrival and a consequent presence with. For instance, in a papyrus letter [written in Greek] a lady speaks of the necessity of her parousia in a place in order to attend to matters relating to her property there. . . . When used of the return of Christ, at the Rapture of the Church, it signifies, not merely His momentary coming for His saints, but His presence with them from that moment until His revelation and manifestation to the world.” Liddell and Scott’s Greek-English Lexicon (revised by H. Jones, Oxford, 1968, p. 1343) shows that pa·rou·si'a is used at times in secular Greek literature to refer to the “visit of a royal or official personage.”
  Secular Greek writings are, of course, helpful in determining the sense of this Greek term. However, even more effective is the use given the word in the Bible itself. At Philippians 2:12, for example, Paul speaks of the Philippian Christians as obeying “not during my presence [pa·rou·si'ai] only, but now much more readily during my absence [a·pou·si'ai].” So, too, at 2 Corinthians 10:10, 11, after referring to those who said that “his letters are weighty and forceful, but his presence [pa·rou·si'a] in person is weak and his speech contemptible,” Paul adds, “Let such a man take this into account, that what we are in our word by letters when absent [a·pon'tes], such we shall also be in action when present [pa·ron'tes].” (Compare also Php 1:24-27.) Thus, the contrast is between presence and absence, not between an arrival (or coming) and departure.
  In view of this, J. B. Rotherham’s Emphasised Bible states in its appendix (p. 271): “In this edition the word parousia is uniformly rendered ‘presence’ (‘coming,’ as a representative of this word, being set aside). . . . The sense of ‘presence’ is so plainly [shown] by the contrast with ‘absence’ . . . that the question naturally arises,—Why not always so render it?”
  That Jesus’ pa·rou·si'a is not simply a momentary coming followed by a rapid departure but is, rather, a presence covering a period of time is also indicated by his words recorded at Matthew 24:37-39 and Luke 17:26-30. Here “the days of Noah” are compared to “the presence of the Son of man” (“the days of the Son of man,” in Luke’s account). Jesus, therefore, does not limit the comparison just to the coming of the Deluge as a final climax during Noah’s days, though he shows that his own “presence” or “days” will see a similar climax. Since “the days of Noah” actually covered a period of years, there is basis for believing that the foretold “presence [or “days”] of the Son of man” would likewise cover a period of some years, being climaxed by the destruction of those not giving heed to the opportunity afforded them to seek deliverance.
  Nature of Christ’s “Parousia.” A pa·rou·si'a, or presence, can, of course, be visible, and in six occurrences of the word the reference is to the visible, human presence of men, such as Stephanas, Fortunatus, Achaicus, Titus, and Paul. (1Co 16:17; 2Co 7:6, 7; 10:10; Php 1:26; 2:12) That a pa·rou·si'a can also be invisible is indicated by Paul’s use of the related verb form (pa'rei·mi) when speaking of being “present in spirit” though absent in body. (1Co 5:3) So, too, Jewish historian Josephus, writing in Greek, refers to God’s pa·rou·si'a at Mount Sinai, his invisible presence being evidenced by the thunders and lightning.—Jewish Antiquities, III, 80 (v, 2).
  The Scripturalness of an invisible presence is also borne out by Jehovah God’s saying to Moses regarding the ark of the covenant in the Most Holy of the tabernacle: “And I will present myself to you there and speak with you from above the cover.” (Ex 25:22) God’s presence was not in a visible form, since the Scriptures are clear that “no man has seen God at any time”—neither Moses nor the high priest who entered the Most Holy. (Joh 1:18; Ex 33:20) When King Solomon inaugurated the temple at Jerusalem, the cloud of “the glory of Jehovah” filled the house. Solomon spoke of Jehovah as ‘residing in the temple.’ Nevertheless, Solomon himself stated: “But will God truly dwell upon the earth? Look! The heavens, yes, the heaven of the heavens, themselves cannot contain you; how much less, then, this house that I have built!” However, God’s eyes would be opened continually toward that house and prayers that were made there would be heard by him “at the place of [his] dwelling, in the heavens.”—1Ki 8:10-13, 27-30; compare Ac 7:45-50.
  These accounts illustrate God’s power to ‘be present’ on earth in a spiritual (hence, invisible) way while He yet remains in heaven. His presence might in some cases be by means of an angelic representative who acted and spoke for God, even saying, “I am the God of your father,” as did the angel in the flaming bush who spoke to Moses. (Ex 3:2-8; compare Ex 23:20; 32:34.) So, too, Jehovah told Moses that he was “coming” to him at Mount Sinai and would “come down” there (Ex 19:9, 11, 18, 20), yet the apostolic writings show that it was actually by his angels that God was there present and delivered to Moses his covenant.—Ga 3:19; Heb 2:2; see FACE.
  Since Jehovah’s resurrected Son Jesus Christ was granted ‘all authority in heaven and on the earth,’ and is “the exact representation of [God’s] very being,” it follows that he should also be able to be invisibly present in a similar manner. (Mt 28:18; Heb 1:2, 3) In this regard we may note that, even when on earth, Jesus Christ was able to effect healings of persons from a distance, just as though he were there personally present.—Mt 8:5-13; Joh 4:46-53.
  It is also clear that Jehovah God has placed angels subject to his glorified Son’s command. (1Pe 3:22) Texts relating to Jesus’ presence regularly describe him as ‘accompanied’ by angelic hosts or as ‘sending them forth.’ (Mt 13:37-41, 47-49; 16:27; 24:31; Mr 8:38; 2Th 1:7) This does not mean, however, that his foretold presence in Kingdom power and glory consists solely of using angelic messengers or deputies on earthly missions, for this was being done already back in the first century C.E. in connection with the apostles and others. (Ac 5:19; 8:26; 10:3, 7, 22; 12:7-11, 23; 27:23) Jesus’ parables and other texts show that his presence is like that of a master returning to his household and that of a man receiving kingship who returns to take control of his domain, and that Jesus’ presence means a personal inspection and judgment followed by the active expression or execution of that judgment and the giving of reward to those found approved. (Mt 24:43-51; 25:14-45; Lu 19:11-27; compare Mt 19:28, 29.) Since Jesus’ kingship includes the whole earth, his presence is a global one (compare Mt 24:23-27, 30) and Paul’s inspired words at 1 Corinthians 15:24-28, as well as references to Christ’s reign in Revelation (5:8-10; 7:17; 19:11-16; 20:1-6; 21:1-4, 9, 10, 22-27), imply that Christ’s presence is the time for him to direct his full attention to the whole earth and its population, bringing the full force of his kingly power to bear so as to accomplish his Father’s will for the earth and its inhabitants.—Compare Mt 6:9, 10.
  Some, on the basis of texts speaking of Jesus’ being seen “coming in clouds with great power and glory” (Mr 13:26; Re 1:7), conclude that his presence must be a visible one. Yet, as shown under the heading CLOUD (Illustrative Usage), the use of clouds in connection with other divine manifestations suggests invisibility rather than visibility. So, too, ‘seeing’ can refer to figurative sight, perception with the mind and heart. (Isa 44:18; Jer 5:21; Eze 12:2, 3; Mt 13:13-16; Eph 1:17, 18) To deny this would be to deny that the opposite of sight, namely, blindness, could be used in a figurative or spiritual, rather than literal, sense. Yet Jesus clearly used both sight and blindness in such a figurative or spiritual sense. (Joh 9:39-41; Re 3:14-18; compare also 2Co 4:4; 2Pe 1:9.) Job, being spoken to by Jehovah “out of the windstorm” (likely accompanied by clouds), afterward said: “In heresay I have heard about you, but now my own eye does see you.” (Job 38:1; 42:5) This, too, must have been by perception of mind and heart rather than the literal eye, in view of the clear Scriptural teaching that “no man has seen God at any time.”—Joh 1:18; 5:37; 6:46; 1Jo 4:12.
  Evidence weighing against Jesus’ presence as being a visible one (in the sense of Jesus’ appearing in a bodily form that could be seen by human eyes) is found in Jesus’ own statement that by his death he would sacrifice his flesh in behalf of the life of the world (Joh 6:51) and in the apostle Paul’s declaration that the resurrected Jesus “dwells in unapproachable light, whom not one of men has seen or can see.” (1Ti 6:14-16) Jesus therefore could tell his disciples that “a little longer and the world will behold me no more.” True, his disciples would behold him, not only because he would appear to them after his resurrection but also because in due time they would be resurrected to join him in the heavens and ‘behold the glory that his Father had given him.’ (Joh 14:19; 17:24) But the world in general would not behold him because after his resurrection to life as a spirit creature (1Pe 3:18), Jesus restricted his appearances to his disciples. His ascension to heaven was also seen only by them, not by the world, and the angels present assured the disciples that Jesus’ return would be in “the same manner” (Gr., tro'pos, not mor·phe', “form”), hence without public display, discerned only by his faithful followers.—Ac 1:1-11.
  A bad condition of heart coupled with wrong expectations regarding Christ’s presence no doubt contributes to the attitude of ridiculers. It was foretold that, in “the last days,” they would scoff, saying: “Where is this promised presence of his? Why, from the day our forefathers fell asleep in death, all things are continuing exactly as from creation’s beginning.”—2Pe 3:2-4; compare 1:16.
  Clearly, men will be aware of what is taking place at “the revelation” (Gr., a·po·ka'ly·psis) of Jesus Christ “with his powerful angels in a flaming fire, as he brings vengeance upon those who do not know God and those who do not obey the good news about our Lord Jesus.” (2Th 1:7-9) This, however, still allows for an invisible presence that goes undiscerned by all but the faithful prior to that revelation. We may recall that Jesus, when paralleling his presence with “the days of Noah,” states that in Noah’s time the people “took no note” until watery destruction came upon them, and “so the presence of the Son of man will be.”—Mt 24:37-39.
  Events marking his presence. Jesus had promised to be with his followers in their meeting together (Mt 18:20), and he also assured them that he would be ‘with them’ in their discipling work “all the days until the conclusion of the system of things.” (Mt 28:19, 20) The pa·rou·si'a of Matthew 24:3 and related texts, of course, must signify something beyond this. It clearly relates to a special presence, one involving and affecting all earth’s inhabitants and inseparably connected with Jesus’ expression of full authority as King anointed by God.
  Among the events marking Jesus’ presence in Kingdom power are: The resurrection of those of his followers who have died, these being joint heirs with him to the heavenly Kingdom (1Co 15:23; Ro 8:17); his gathering together and bringing into union with himself other followers who are living at the time of his presence (Mt 24:31; 2Th 2:1); his ‘bringing to nothing’ the apostate “man of lawlessness,” this being accomplished “by the manifestation [e·pi·pha·nei'ai] of his [Jesus’] presence” (2Th 2:3-8; see MAN OF LAWLESSNESS); the destruction of all those who give no heed to the opportunity for deliverance (Mt 24:37-39); and, of necessity, the introduction of his Thousand Year Reign (Re 20:1-6). See also the article TRANSFIGURATION for information on the way in which observers of that vision of Christ in Kingdom glory were enabled to acquaint others with “the power and presence of our Lord Jesus Christ.”—2Pe 1:16-18.
  Conditions accompanying his presence. The book of Revelation presents in symbolic expression much information relating to Christ’s presence and his manifestation and revelation. The symbolic picture of the crowned rider on the white horse depicted in Revelation 6:1, 2 corresponds to that of the rider of Revelation 19:11-16, who is the “King of kings and Lord of lords,” Christ Jesus. Revelation chapter 6 shows that when Christ rides forth as conquering King he does not immediately bring about removal of wickedness from the earth, but rather, his ride is accompanied by war that takes “peace away from the earth,” as well as by food scarcity and deadly plague. (Re 6:3-8) This, in turn, parallels features found in Christ’s prophecy at Matthew 24, Mark 13, and Luke 21. It therefore appears that Jesus’ prophecy found in the Gospel accounts, which clearly involves the destruction of Jerusalem and its temple (occurring in 70 C.E.), also has an application to the time of Christ’s presence, thereby supplying a “sign” that allows for determining when that presence is taking place and when “deliverance is getting near.”—Mt 24:3, 32, 33; Lu 21:28-31
  Other references to Christ’s presence generally present encouragement to faithfulness and endurance until and during that time.—1Th 2:19; 3:12, 13; 5:23; Jas 5:7, 8; 1Jo 2:28.
  The Presence of the Day of Jehovah. In his second letter Peter exhorts his brothers to be “awaiting and keeping close in mind the presence of the day of Jehovah,” demonstrating this by the way they live. (2Pe 3:11, 12) They must be careful to keep Jehovah’s day of judgment constantly in mind, realizing that it is close at hand. In that “day of Jehovah,” the governmental “heavens” of this wicked world will be destroyed as by fire and the “elements” that go with it will not be able to hold together but will melt because of the intense heat. The present system under the control of Satan will come to its end.
  Since Jehovah God acts by and through his Son and appointed King, Christ Jesus (Joh 3:35; compare 1Co 15:23, 24), it follows that there is a relationship between this promised “presence” of Jehovah and the “presence” of Christ Jesus. Logically, those who scoff at the proclamation of the one will scoff at the proclamation of the other. Again the attitude of the people prior to the Deluge is used as a corresponding example.—2Pe 3:5-7; compare Mt 24:37-39.
  The Lawless One’s Presence. At 2 Thessalonians 2:9-12 the apostle describes “the lawless one’s presence” as being “according to the operation of Satan with every powerful work and lying signs and portents and with every unrighteous deception.” This, too, illustrates the point that pa·rou·si'a means more than a momentary coming, or arrival, for a period of time of some length is required for the effecting of all these works, signs, portents, and this deception.

  *** w84 5/15 3 1914-Just History? Or Does It Affect You? ***

  “IN THE Bosnian town of Sarajevo on the morning of June 28, 1914, a chauffeur misunderstood his instructions, made the wrong turn, . . . and so doing delivered his passengers to a point where a waiting assassin did not have to take aim to gun them down.
  “Two rounds from one pistol and the world rocked. The crime was the small stone that, loosened, brings the avalanche. There followed four years of universal violence. Millions met untimely death.”—The American Heritage History of World War I.
  That assassination of Archduke Francis Ferdinand of Austria and his wife, Sophie, precipitated events that have marked 1914 as a turning point in mankind’s history. And those events have affected you. Why? Because the “avalanche” was the Great War of 1914-18. Since then the “rocks” of war and violence have not ceased to fall.

  A Marked Generation

  Regarding the significance of World War I, English author J. B. Priestley wrote: “If you were born in 1894, as I was, you suddenly saw a great jagged crack in the looking-glass. After that your mind could not escape from the idea of a world that ended in 1914 and another one that began about 1919, with a wilderness of smoke and fury . . . lying between them.”
  The survivors of the “sacrificed generation” of 1914, as it has been called, have lived through momentous times that started with trenches and cannons and that are ending with intercontinental ballistic missiles capable of causing world destruction. This “progress” fits in with Jesus Christ’s prophetic words: “Nation will rise up against nation, and kingdom against kingdom; . . . and on the earth there will be dismay among the nations and bewilderment at the roar of the surging sea. Men’s courage will fail completely as they realise what is threatening the world, for the very powers of heaven will be shaken.”—Luke 21:10, 25, 26, Phillips.
  These words of Jesus are part of the composite sign that marks “the end of this world.”
  As has often been shown in this journal, since 1914 this prophecy has been undergoing fulfillment on a grand scale. But Jesus added something very significant about the generation of 1914. What was it? He said: “When you see these things occurring, know that the kingdom of God is near. Truly I say to you, This generation will by no means pass away until all things occur.”—Matthew 24:3, Ph; Luke 21:29-32.
  How do these words apply to the fast-disappearing generation of 1914? What events are awaited? And how will they affect you?

  [Footnotes]
  Robert Wohl, in The Generation of 1914.

  *** w84 5/15 4-7 1914-The Generation That Will Not Pass Away ***

  “THIS generation will by no means pass away until all these things occur,” said Jesus. (Matthew 24:34) But what is meant by the word “generation”?
  In his book The Generation of 1914, professor of history Robert Wohl presents an unusual definition when he states: “A historical generation is not defined by its chronological limits or its borders. It is not a zone of dates . . . It is more like a magnetic field at the center of which lies an experience or a series of experiences. . . . What is essential to the formation of a generational consciousness is some common frame of reference that provides a sense of rupture with the past . . . This frame of reference is always derived from great historical events like wars, revolutions, plagues, famines, and economic crises.”
  From that point of view, the Great War of 1914-18 and its aftermath certainly formed a “frame of

  reference” to mark a generation. As professor Wohl comments: World War I created “an overwhelming sense of rupture with the past. Those who lived through the war could never rid themselves of the belief that one world had ended and another begun in August 1914.”
  Jesus used the word “generation” many times in different settings and with various meanings. But what did he mean when he spoke of a ‘generation that would not pass away’? Some have interpreted “generation” to mean a period of 30, 40, 70 or even 120 years. However, a generation is really related to people and events, rather than to a fixed number of years.

  The Greek word rendered “generation” in the Bible has been defined as, “Those born at the same time . . . Associated with this is the meaning: the body of one’s contemporaries, an age.” (The New International Dictionary of New Testament Theology) “The sum total of those born at the same time, expanded to include all those living at a given time generation, contemporaries.” (A Greek-English Lexicon of the New Testament from Walter Bauer’s Fifth Edition, 1958)

  These definitions embrace both those born around the time of a historic event and all those alive at that time.

  If Jesus used “generation” in that sense and we apply it to 1914, then the babies of that generation are now 70 years old or older. And others alive in 1914 are in their 80’s or 90’s, a few even having reached a hundred. There are still many millions of that generation alive. Some of them “will by no means pass away until all things occur.”—Luke 21:32.

  Since 1914 we have already lived through two world wars and many other major conflicts, along with famines, earthquakes, pestilences and the like. (Luke 21:10, 11) Yet Jesus said: “This generation will by no means pass away until all these things occur.” (Matthew 24:34) Therefore, you might ask: What other major events remain to be seen by the generation of 1914? And can these actually take place in the time period that remains for that generation?

  What Happens Next?

  Especially since 1919 have Jehovah’s Witnesses been fulfilling on a remarkable scale and against earth-wide opposition Jesus’ prophecy: “This good news of the kingdom will be preached in all the inhabited earth for a witness to all the nations; and then the end will come.” (Matthew 24:14) Yes, this is the work that has to be completed to Jehovah’s satisfaction before the end comes.
  What other events must take place in the period left for the generation of 1914? The Bible clearly points to certain major developments that will lead into and form a part of the “great tribulation” that culminates in Armageddon, “the war of the great day of God the Almighty.” (Matthew 24:21; Revelation 16:14, 16)
  It is urgent that you know what these developments are and that you take necessary protective action before it is too late.—Zephaniah 2:3.

  One of these developments was prophesied by the apostle Paul when he stated: “You yourselves know quite well that Jehovah’s day is coming exactly as a thief in the night. Whenever it is that they are saying: ‘Peace and security!’ then sudden destruction is to be instantly upon them.” This prophecy makes it clear that, just prior to the end of this system of things, “peace and security” will be declared in some exceptional way, whether by the United Nations or independently by political and religious leaders. What will follow that declaration? Paul said: “Then sudden destruction is to be instantly upon them.”—1 Thessalonians 5:2, 3.

  Does Your Religion Matter?

  Could that destruction affect you? Well, do you belong to one of the world’s many religions? Do you know how God views those religions? What is their future?
  Under the symbol of a “great harlot” named “Babylon the Great,” the inspired apostle John described a system that has benefited for centuries from intimate association with “the kings of the earth” who wield political power. This “harlot” has also benefited from dealings with “the traveling merchants,” that is, the world’s commercial element. What system is this that has also lorded it over the “peoples and crowds and nations and tongues”? It is false religion! Yes, all religions that are false from Jehovah God’s standpoint constitute this “great harlot,” who is actually a world empire. But what does the immediate future hold for her?—Revelation 17:1-8, 15; 18:15-17.

  Revelation 17:16 indicates that radical political elements within the United Nations (the “scarlet-colored wild beast”) will hate the religious harlot and devastate her. Already, powerful atheistic and antireligious elements in the UN have taken steps to stamp out religion within their domain.

  But more drastic action is expected in the near future when these political elements devastate not only Christendom but also the other great religious systems. Logically, the anti-God forces will also attack Jehovah’s Witnesses who faithfully proclaim God’s Kingdom. This will be tantamount to attacking God himself and will provoke retaliation—God’s war of Armageddon!—Revelation 17:3, 12-16; 16:14-16; Ezekiel 38:10-12, 18-23; Zechariah 2:8.
  Is There Enough Time?

  From a purely human viewpoint, it could appear that these developments could hardly take place before the generation of 1914 disappears from the scene. But fulfillment of all the foretold events affecting the generation of 1914 does not depend on comparatively slow human action. Jehovah’s prophetic word through Christ Jesus is: “This generation [of 1914] will by no means pass away until all things occur.” (Luke 21:32) And Jehovah, who is the source of inspired and unfailing prophecy, will bring about the fulfillment of his Son’s words in a relatively short time.—Isaiah 46:9, 10; 55:10, 11.
  Are there any past examples of Bible prophecies’ being fulfilled in the face of human disbelief and skepticism? Yes, and we can briefly examine one of these. In the year 33 C.E., Jesus foretold regarding Jerusalem and its temple: “As for these things that you are beholding, the days will come in which not a stone upon a stone will be left here and not be thrown down. Furthermore, when you see Jerusalem surrounded by encamped armies, then know that the desolating of her has drawn near.”—Luke 21:6, 20.

  Thirty-three years later, the Roman army, under Cestius Gallus, attacked Jerusalem and was at the point of victory. Inexplicably, however, General Gallus ordered his troops to retreat. As a consequence, some of the Jews must have thought that their sacred city would not suffer destruction. But such a thought was short-lived. Four years later, the Roman armies under Titus came back and destroyed Jerusalem and its temple.

  Thus Jesus’ prophecy came true right down to fine detail. As G. A. Williamson said in his introduction to Josephus’ The Jewish War: “Had we no other sources of information than the gospels we should be tempted to suspect that the warnings of Jesus were couched in hyperbolical [exaggerated] language . . . Was it possible that of that mighty Temple not one stone should be left upon another, that should not be cast down? It was indeed possible; it is historical fact. The destruction was utter and complete . . . The whole tragic story had been foretold with startling accuracy.”

  Just as Jesus’ prophecies regarding Jerusalem were fulfilled within the life span of the generation of the year 33 C.E., so his prophecies regarding “the time of the end” will be fulfilled within the life span of the generation of 1914. (Daniel 12:4) This means that marvelous prospects lie before not only that generation but all those living today. Why? Because Jesus also said regarding the significant events affecting that generation: “When you see these things occurring, know that the kingdom of God is near.”—Luke 21:28, 31.
  The nearness of God’s Kingdom today spells the end of the present divisive political, religious and commercial systems. It means the ushering in of a righteous new government for all obedient mankind. You can choose everlasting life under this arrangement of “new heavens and a new earth.” (2 Peter 3:13; John 17:3) Yes, you may live to see this promised New Order, along with survivors of the generation of 1914—the generation that will not pass away.

  [Picture on page 5]

  “One world had ended and another begun in August 1914”

  [Pictures on page 6]

  ‘When they say “Peace and security!” sudden destruction will be upon them’

  [Picture on page 7]

  You, along with survivors of the generation of 1914, may live to see a New Order

  °°°°°°°°°°°°°

  Greetings, J.C.MacHislopp
• 

  Mary

  scholar droned: Leolaia's analysis is amateurish, devoid of careful scholarship and full of deceit and trickery. It is typical apostate nonsense with half truths and a pandering to higher critics and those who would rather pursue a lazy and unChristian lifestyle. From the very first comments on the mistaken Markan priority over Matthew it is all 'downhill' from there.

  Wow, great comeback scholar!

  As per usual and in true Dub-dumb fashion, you spew your garbage by attacking the messenger, while ignoring the message. Your feeble blitherings about "those who would rather pursue a lazy and unChristian lifestyle" has squat to do with the analysis that Leolaia presented proving beyond any doubt that the WTS's interpretation on "this generation" should be flushed down the toilet along with the majority of their wacked out doctrines.

  Rather than waste your time trying to make anyone believe that you have an IQ higher than Forrest Gump, maybe you should just go back to doing what is probably your only skill:
• 

  Billy the Ex-Bethelite

  Thanks Leolaia!!!

  I'm sure WTBTS would have loved to back away from any interpretation of Matt.24. They wish they could erase their previous references to "this generation". But they cling helplessly to one verse in that chapter. They need all the R&F to unquestioningly believe...

  (Matthew 24:45-47) 45 "Who really is the faithful and discreet slave whom his master appointed over his domestics, to give them their food at the proper time? 46 Happy is that slave if his master on arriving finds him doing so. 47 Truly I say to YOU, He will appoint him over all his belongings.

  If they lose their grip on their interpretation of "this generation", how will they qualify to apply the phrase "the faithful and discreet slave"?

  generation = flip-flop-flip-flop

  faithful and discreet slave = flip-floppers?
• 

  Leolaia

  It is hardly necessary to respond to a post that does nothing more than assert that I am "full of deceit and trickery", but I thought it would be good to mention the matter of Markan Priority. As the Society acknowledges, Matthew reproduces about 90% of the content of Mark (600 out of 661 verses), so there is a clear literary relationship between the books that must be explained (as there is between Luke and Mark, although only 53% of Mark -- or 350 out of 661 verses -- is paralleled in Luke), and the Society's explanation is a version of the Augustinian hypothesis -- that Mark is basically an abbreviated form of Matthew as conversationally retold by the apostle Peter, with Luke reflecting influence from both Matthew and Mark (cf. the 1 November 1961 Watchtower, pp. 664-667). That position, they believe, best respects the eyewitness background of both books, "the correctness of all early postapostolic testimony to the effect that Matthew wrote his Gospel first", and the literary relationship between the synoptic gospels.

  But there are good reasons why the Augustian and Griesbach (which differs in making Mark dependent on Luke than the other way around) hypotheses are not generally accepted by scholars today. The literary evidence indicates on many different levels that Matthew and Luke presuppose the text of Mark. (1) Matthew and Luke open with very different infancy narratives but suddenly agree with each other and Mark at the point when Mark begins, with the ministry of John the Baptist....and then after following the narrative of Mark closely throughout they then diverge again with quite independent resurrection appearance stories at the point where Mark ends; (2) the author would have to omit the most essential parts of Matthew, such as the virgin birth of Jesus, the sermon on the mount, and the all-important resurrection appearances, while adding only such material as the odd incident with the naked man (14:51-52), a miracle narrative in which Jesus experienced a little difficulty in healing (8:22-26), and the comment about Jesus' family trying to seize him because he was thought to be crazy (3:21); (3) these phenomena would better be explained by assuming that the author of Matthew took over the bulk of Mark, adding the sermon on the mount and other important material, while omitting the difficult material in 8:22-26 and 14:51-52, revising the statement that Jesus "could not do" miracles in his town (Mark 6:5) to say that Jesus "did not do" his miracles there (Matthew 13:58), fixing the referential incongruity in Mark 10:46 (which Luke resolved in a different way), and making many other redactions where the evidence favors the originality of Mark; (4) these redactions however were not always consistent, for there is evidence of editorial fatigue (cf. Mark Goodacre's analysis of this) in Matthew and Luke showing a pattern of lapsing back into agreement with Mark after systematically departing from the Markan text, e.g. in the story of the death of John the Baptist, Mark consistently referred to Herod as "king" (6:22, 25, 26, 27), but the author of Matthew alters this to the correct title "tetrarch", only to lapse into referring to Herod as "king" midway through the story at Matthew 14:9, in agreement with Mark (cf. other lapses in continuity and reference in Matthew 8:4, 12:46, Luke 5:19, 8:13, 9:12, etc., all of which agree with Mark); (5) Mark generally utilizes the LXX when quoting or alluding to the OT, whereas the form of the Greek OT in Matthew conforms to the LXX mainly in passages paralleling Mark; otherwise non-LXX or freer forms of the OT passages occur in the places where Matthew was not paralleled by Mark (cf. David New's analysis of this); and (6) whenever Matthew diverges from the narrative order of Mark, Luke's order agrees with Mark, and whenever Luke's order diverges from Mark, Matthew's order agrees with Mark.

  And, giving full consideration of the literary relationship between the synoptics (which the Society admits), Markan Priority is NOT less respectful of early "postapostolic testimony" and the presumption of eyewitness testimony than the alternative, as implied by the Society. Indeed, Matthean Priority would mean that very little of what is in Mark actually comes from Peter's memories, with only 40 verses not accounted for through use of Matthew. There are no new major stories, miracle narratives, teaching, etc. in the gospel that one would expect Peter to recall. It would be rather strange that the apostle Peter would largely borrow the account written by another apostle, rather than give his own story from his point of view. But with Markan priority, one could (as Richard Bauckham does) regard the entirety of Mark's gospel as representing Peter's testimony, whereas all the lengthy material in Matthew that was added to the Markan narrative could represent Matthew's eyewitness recollections. That is to say, if you want to adopt a position in favor of eyewitness testimony, Markan Priority better accommodates it than Matthean Priority. Nor does Papias, the earliest person to furnish traditions about the authorship of the gospels (which themselves are anonymous aside from their titles), present a scenario at all resembling that given by the Society. Papias is explicit that Mark published what "he" recollected from memory, and although the reference to "he" is ambiguous, it most likely refers to Peter, i.e. what he recalled from memory, for that is how the same word is used by Justin Martyr, who refers to Mark as the "memoirs" of Peter. So Papias would seem to support the understanding that Mark as a whole comes from what Peter recalled -- a view that conflicts with the presumption of Mark being dependent on Matthew. Finally, Papias does not say anything about Matthew being written before Mark, and neither does he refer to Matthew writing a gospel per se; he refers to Matthew composing the "sayings" of Jesus, an expression that could well accommodate the sayings material in Matthew (e.g. the parables, sermon on the mount, etc.) that is original to that gospel.