olivet discourse expected Jesus' second coming to be witnessed by Jesus' contemporaries. In most German Bibles however, genea is instead translated as "family/lineage" (geschlecht). Likewise for Danish, Swedish and Norwegian (slægt, släkte and slekt, respectively). The Danish linguist Iver Larsen argues that the word "generation" as it was used in the English King James Version of the Bible (1611) had a much wider meaning than it has today, and that the correct current translation of genea (in the specific context of the second coming story) should be "kind of people." (specifically the "good" kind of people; the disciple's kind of people, who, like the words of Jesus, will endure through all the tribulations). In Psalm 14, the King James version clearly uses "generation" in this now outdated sense, when it declares that "God is in the generation of the righteous." According to Larsen, the Oxford Universal Dictionary states that the latest attested use of genea in the sense of "class, kind or set of persons" took place in 1727. Larsen concludes that the meaning of "generation" in the English language has narrowed considerably since then. Bible scholar Philip La Grange du Toit argues that genea is mostly used to describe a timeless and spiritual family/lineage of good or bad people in The New Testament, and that this is the case also for the second coming discourse in Matthew 24. In contrast to Larsen however, he argues that the word genea here denotes the "bad" kind of people," because Jesus had used the word in that pejorative sense in the preceding context (chapter 23.) He also lists the main competing translation alternatives, and some of the scholars that support the different views: ‘This generation’ refers to Jesus’ contemporaries who would witness ‘all these things’ [πάντα ταῦτα] as outlined in verses 4–31, including Jesus’ second coming (Davies & Allison 1997:367–368; Hare 1993:281; Maddox 1982:111–115). Because Jesus’ contemporaries did not witness his second coming, some contend that Jesus erred in his predictions (Luz 2005:209; cf. Schweitzer 1910:356–364). ‘This generation’ refers to Jesus’ contemporaries who would witness ‘all these things’ as outlined in verses 4–22 or 4–28, pointing to the destruction of the temple in 70 CE and everything leading up to it. Jesus’ second coming (vv. 29–31) is thus excluded from ‘all these things’ (Blomberg 1992:364; Carson 1984:507; France 2007:930; Hagner 1995:715). ‘This generation’ points to the Ἰουδαῖοι (Jews or Judaeans), implying that