72. The Great Tribulation (Daniel and Revelation)

The doctrine of the Great Tribulation is a significant eschatological topic drawn primarily from the books of Daniel and Revelation. It concerns a future period of unprecedented suffering and divine judgment upon the earth before the Second Coming of Christ. Interpretations vary across Christian denominations—some view it as a literal, future 7-year event; others see it symbolically or historically fulfilled. Below are key scriptures both supporting and challenging the doctrine of a future Great Tribulation, followed by denominational perspectives.

I. Scriptures Supporting the Doctrine of a Future Great Tribulation

Daniel 12:1 (KJV) – “And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation…”
Interpretation: This verse is often linked to eschatological suffering tied to Israel.
Theological View: Futurists interpret this as a direct reference to the Great Tribulation involving angelic warfare and divine protection.
Matthew 24:21 (KJV) – “For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.”
Interpretation: Jesus speaks of a unique period of suffering.
Theological View: Premillennialists see this as a literal period just prior to Christ’s return.
Revelation 7:14 (KJV) – “These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.”
Interpretation: Refers to saints who endure the tribulation.
Theological View: Supports a belief that believers may go through or be raptured after the tribulation.
Jeremiah 30:7 (KJV) – “Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble…”
Interpretation: Associated with the tribulation particularly affecting Israel.
Theological View: Futurist dispensationalists connect this with a future 7-year tribulation.
Revelation 6:17 (KJV) – “For the great day of his wrath is come; and who shall be able to stand?”
Interpretation: Describes divine judgment on the earth.
Theological View: Supports an end-time tribulation characterized by God’s wrath.
Daniel 9:27 (KJV) – “And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice… to cease…”
Interpretation: Seen as a prophetic week (7 years) split in half by betrayal.
Theological View: Many link this to the Antichrist breaking a covenant in the middle of the tribulation.
Revelation 13:5-7 (KJV) – “…power was given unto him to continue forty and two months… and it was given unto him to make war with the saints…”
Interpretation: The beast’s dominion for 3.5 years is seen as the latter half of the tribulation.
Theological View: Premillennialists see this as intense persecution during the Great Tribulation.
1 Thessalonians 5:3 (KJV) – “For when they shall say, Peace and safety; then sudden destruction cometh upon them…”
Interpretation: Describes unexpected judgment.
Theological View: Used to support a sudden onset of the tribulation following a false sense of security.

II. Scriptures Challenging a Future, Literal Great Tribulation

John 16:33 (KJV) – “In the world ye shall have tribulation: but be of good cheer; I have overcome the world.”
Interpretation: All believers face tribulation throughout life.
Theological View: Supports the view that tribulation is a general, ongoing condition—not a specific future event.
Acts 14:22 (KJV) – “…that we must through much tribulation enter into the kingdom of God.”
Interpretation: Tribulation is part of the Christian walk.
Theological View: Suggests that “tribulation” is not a unique eschatological time.
Revelation 1:9 (KJV) – “I John… was in the isle that is called Patmos, for the word of God… and your companion in tribulation…”
Interpretation: John experienced tribulation in his time.
Theological View: Argues that tribulation occurred during the early Church period.
Matthew 24:34 (KJV) – “Verily I say unto you, This generation shall not pass, till all these things be fulfilled.”
Interpretation: Jesus refers to his own generation.
Theological View: Preterists believe the tribulation was fulfilled in the first century, especially in the destruction of Jerusalem (AD 70).
Colossians 1:24 (KJV) – “Who now rejoice in my sufferings for you… fill up that which is behind of the afflictions of Christ…”
Interpretation: Suffering is ongoing and shared among believers.
Theological View: Supports continuous rather than a discrete tribulation.
2 Thessalonians 1:4-5 (KJV) – “…in all your persecutions and tribulations that ye endure…”
Interpretation: Tribulation is happening to the Thessalonian Church.
Theological View: Suggests tribulation is not reserved for a future period.
Revelation 3:10 (KJV) – “…I also will keep thee from the hour of temptation, which shall come upon all the world…”
Interpretation: Often seen as pre-trib rapture, but debated.
Theological View: Others argue this is spiritual protection, not removal from a specific time.
Luke 21:20-22 (KJV) – “…when ye shall see Jerusalem compassed with armies… these be the days of vengeance…”
Interpretation: Refers to AD 70 siege.
Theological View: Preterist view denies future tribulation, affirming historical fulfillment.

The Great Tribulation in Hebrew, Greek, and Christian Translations Debates

. Hebrew Language Considerations (Old Testament – Daniel)

The concept of tribulation in the Old Testament is expressed using Hebrew terms that denote distress, anguish, or time of judgment. The most relevant Hebrew text for the doctrine is found in Daniel 12:1.

Daniel 12:1 (KJV) – “…and there shall be a time of trouble, such as never was since there was a nation even to that same time…”
Key Hebrew term:

צָרָה (tsarah) – meaning distress, affliction, trouble.
- Root: tsar (צַר), meaning narrow, tight, adversary, oppression.

Linguistic Note:

Tsarah is also used in Jeremiah 30:7 (KJV) – “…it is even the time of Jacob’s trouble…”
- In both cases, the phrase “time of trouble” has been interpreted to mean a unique eschatological crisis, but tsarah is used many times in non-eschatological contexts (e.g., Judges 10:14, Psalms 46:1).

Theological Debates:

Futurist View: Sees this as predictive of a unique, future Great Tribulation, using Daniel as prophetic.
Historical/Critical View: Understands Daniel as referring to the persecution under Antiochus Epiphanes (2nd century BC), especially if reading the Hebrew in context.

Translation Accuracy Issues:

Hebrew verbs and nouns have poetic and apocalyptic nuances. “Time of trouble” may not denote a singular apocalyptic period but rather a typological pattern of covenantal judgment.

II. Greek Language Considerations (New Testament – Gospels and Revelation)

In the New Testament, the central Greek word used for tribulation is θλῖψις (thlipsis).

Key Scriptures:

Matthew 24:21 (KJV) – “For then shall be great tribulation, such as was not since the beginning of the world…”
- Greek: θλῖψις μεγάλη (thlipsis megalē) – great affliction/distress.
Revelation 7:14 (KJV) – “…These are they which came out of great tribulation…”
- Greek: ἐκ τῆς θλίψεως τῆς μεγάλης (ek tēs thlipseōs tēs megalēs)

Theological Implications:

Thlipsis appears 45 times in the NT and usually refers to persecution or suffering, not only end-times judgment.
- e.g., Romans 5:3, Acts 14:22, John 16:33.

Debates Over Usage:

Preterists: Emphasize that thlipsis refers to persecution of Christians in the first century or the siege of Jerusalem (AD 70).
Futurists: See a specific, literal 7-year Great Tribulation still to come, especially referencing Daniel and Revelation.

Translation Accuracy of Greek to English (KJV):

KJV translates thlipsis as “tribulation,” “affliction,” or “trouble” depending on context.
While largely accurate, some scholars argue the nuances of duration and intensity in the Greek are not always carried into English.

Issues with Greek Manuscripts:

No significant textual variants in key passages like Matthew 24:21 or Revelation 7:14 affect doctrinal meaning.
Koine Greek, the language of the New Testament, is more precise in expressing time, mood, and tense than English.

III. English Translation (KJV) and Interpretive Problems

KJV’s Use of “Tribulation”:

Consistently translates thlipsis as “tribulation,” maintaining theological continuity.
Uses “trouble” for Hebrew tsarah and tribulation for Greek thlipsis, aligning with traditional eschatological frameworks.

Interpretive Problems:

Conflation of general suffering with eschatological events – e.g., John 16:33 speaks of ongoing tribulation, but is often mistakenly used to describe the Great Tribulation.
Lack of clarity in timing – English lacks the grammatical richness of Hebrew and Greek for conveying prophetic timelines.

Example:

Daniel 9:27 (KJV) – “…in the midst of the week he shall cause the sacrifice… to cease…”
- The “week” (שָׁבוּעַ – shavua) is translated from Hebrew as “seven,” traditionally understood as 7 years.
- But English loses the interpretive ambiguity of whether this refers to literal years, symbolic time, or fulfilled history.

IV. Christian Translation History and Doctrinal Biases

Early Church (Greek-centric):

Early translations like the Septuagint (LXX) influence Christian understanding of Daniel, blending Hellenistic and Jewish apocalyptic thought.
The LXX uses θλῖψις for Hebrew tsarah, setting precedent for later Christian theology.

Latin Vulgate:

Jerome translated both tsarah and thlipsis as tribulatio, reinforcing the unified concept of suffering/affliction across both Testaments.

Reformation Era (KJV and Protestant Bibles):

KJV (1611) draws from Greek Textus Receptus and Hebrew Masoretic Text.
Translation choices, such as “great tribulation,” reflect theological traditions of the time, influenced by a growing interest in futurism (later seen in dispensational theology).

Modern Translations (e.g., NIV, ESV):

Often smooth over prophetic language.
Example: Revelation 7:14 may read “out of the great ordeal” in some versions, softening the tribulational severity and altering traditional eschatology.

V. Accuracy and Limitations of Greek Translations

Strengths:

Koine Greek expresses tense, voice, and aspect more precisely than English.
Offers clear distinctions between present and future action (e.g., in Matthew 24).

Limitations:

Greek translations of Hebrew prophecy (e.g., Daniel) often Hellenize Jewish idioms and symbols.
Nuances in Hebrew poetry, chiastic structure, and covenantal language are often flattened in Greek.

Example Problem:

Daniel’s “abomination of desolation” (שִׁקּוּץ שֹׁמֵם – shiqqûts shômêm) becomes τὸ βδέλυγμα τῆς ἐρημώσεως (to bdelugma tēs erēmōseōs) in Greek.
- Though literal, this obscures its temple desecration imagery rooted in Mosaic covenant curses (Leviticus 26).

Summary

The doctrine of the Great Tribulation involves significant linguistic, textual, and theological considerations. In Hebrew, the term tsarah conveys distress and covenantal judgment, while in Greek, thlipsis reflects both persecution and eschatological suffering. The KJV maintains theological continuity through consistent translation but may obscure time-sensitive nuances. Christian theological history—shaped by translation practices from Hebrew to Greek to Latin to English—reflects diverse doctrinal biases, especially around the nature, duration, and fulfillment of tribulation. While Greek translations are generally accurate, they may miss deeper covenantal motifs in Hebrew prophecy. The doctrine remains theologically rich and linguistically layered, deeply dependent on interpretive tradition.

Denominational Views

1. Roman Catholic Church

The Roman Catholic Church views the Great Tribulation as both a historical and future reality. It affirms a final period of intense trial preceding Christ’s Second Coming, often spiritualized rather than strictly chronological. Catholic theology generally emphasizes typology and fulfillment rather than detailed timelines.

View with Debate:
Some Catholic theologians interpret the “abomination of desolation” in Daniel 9:27 (KJV) – “…and for the overspreading of abominations he shall make it desolate…” – as already fulfilled in historical desecrations (e.g., Antiochus Epiphanes or the Roman destruction of the Temple). Others argue for a future antichrist figure aligned with 2 Thessalonians 2.

For (KJV):
Matthew 24:21 (KJV) – “For then shall be great tribulation, such as was not since the beginning of the world…”
Greek: θλῖψις μεγάλη (thlipsis megalē)
Catholic theologians acknowledge this verse as both prophetic and echoing earlier judgments. The Greek thlipsis is interpreted in the context of divine purification and covenantal faithfulness.

Against (KJV):
Luke 21:22 (KJV) – “For these be the days of vengeance, that all things which are written may be fulfilled.”
Catholic scholars often link this to the AD 70 destruction of Jerusalem, suggesting the “tribulation” was fulfilled in that event. Here, fulfillment theology downplays a literal future “Great Tribulation.”

Hebrew/Greek Consideration:
Catholic exegesis tends to follow the Septuagint (LXX) in Daniel. Hebrew צָרָה (tsarah) in Daniel 12:1 is rendered as θλῖψις in LXX, interpreted more spiritually than chronologically.

2. Eastern Orthodox Church

The Orthodox Church treats the Great Tribulation as a mystical and spiritual period of apostasy, not necessarily a future timed event. It emphasizes the ongoing struggle of the Church against evil throughout the ages.

View with Debate:
Some patristic commentators interpret tribulation as symbolic of Church suffering over time, while modern eschatologists among the Orthodox speak of a climactic apostasy.

For (KJV):
Revelation 2:10 (KJV) – “…ye shall have tribulation ten days…”
Greek: θλῖψιν δέκα ἡμερῶν (thlipsin deka hēmerōn)
Seen as a figurative period of testing for the Church. The Greek thlipsis highlights the existential and spiritual battle, not strictly end-times chronology.

Against (KJV):
Matthew 24:34 (KJV) – “Verily I say unto you, This generation shall not pass, till all these things be fulfilled.”
Interpreted to suggest the tribulation referred to in Matthew 24 occurred in the first century.

Hebrew/Greek Consideration:
Orthodox theology leans on Greek Fathers and the LXX, where Daniel’s “time of trouble” (tsarah) is interpreted typologically. They avoid Western literalism and focus on symbolism and mystery in apocalyptic texts.

3. Evangelical

Evangelicals (especially dispensationalists) view the Great Tribulation as a future 7-year period of global distress, divided into two 3.5-year phases. It includes the rise of the Antichrist and God’s judgments.

View with Debate:
Pre-tribulation rapture proponents argue believers are removed before the tribulation. Post-tribulationists argue the Church endures it.

For (KJV):
Daniel 9:27 (KJV) – “…in the midst of the week he shall cause the sacrifice… to cease…”
Hebrew: שָׁבוּעַ (shavua) – means “seven,” interpreted as seven years.
Evangelicals take this literally, with the “midst” marking the rise of Antichrist and desecration of a rebuilt temple.

Against (KJV):
John 16:33 (KJV) – “In the world ye shall have tribulation…”
Greek: θλῖψιν ἔξετε (thlipsin echete) – generalized affliction.
Used by non-dispensationalists to argue that tribulation is a normative Christian experience, not a distinct eschatological period.

Hebrew/Greek Consideration:
Evangelicals emphasize the original Masoretic text and Textus Receptus. Shavua is expanded as a “prophetic week” of years. Greek thlipsis is often rigidly tied to a specific end-time event.

4. Protestant (General)

Mainline Protestants are diverse. Some hold to a historicist view (tribulation is symbolic of Church history), others to preterist or futurist models.

View with Debate:
Debates center on whether Daniel and Revelation are symbolic or predictive. Some accept partial fulfillment in AD 70; others expect future prophetic timelines.

For (KJV):
Revelation 13:5 (KJV) – “…power was given unto him to continue forty and two months.”
Greek: μῆνας τεσσεράκοντα δύο (mēnas tessarakonta duo) – 42 months = 3.5 years.
Interpreted as half of the tribulation period.

Against (KJV):
Revelation 1:1 (KJV) – “…things which must shortly come to pass…”
Greek: ἐν τάχει (en tachei) – “quickly” or “soon.”
Used to argue Revelation largely referred to events near the time of writing.

Hebrew/Greek Consideration:
General Protestants vary: Lutherans leaned on the Vulgate; Reformed traditions preferred Hebrew/Greek texts. “Shavua” and “thlipsis” are read with less uniformity.

5. Baptist (Southern Baptist, Independent Baptist, etc.)

Baptists, particularly Independent and Southern Baptists, often hold a futurist, dispensationalist view of the tribulation as a literal 7-year period.

View with Debate:
Divided between pre-trib, mid-trib, and post-trib rapture theories. Some historic Baptists reject dispensationalism entirely.

For (KJV):
1 Thessalonians 5:9 (KJV) – “For God hath not appointed us to wrath…”
Greek: ὀργή (orgē) – wrath.
Used by pre-trib Baptists to argue believers escape the Great Tribulation.

Against (KJV):
Acts 14:22 (KJV) – “…we must through much tribulation enter into the kingdom of God.”
Greek: θλῖψις (thlipsis) – applied to ongoing Christian life, not just the end times.

Hebrew/Greek Consideration:
Baptists rely heavily on KJV. Hebrew tsarah in Daniel is interpreted as a prophetic distress; Greek thlipsis becomes a technical term for a future tribulation period.

6. Methodist (United Methodist, AME, etc.)

Methodists typically spiritualize tribulation, emphasizing ethical readiness rather than specific chronology.

View with Debate:
Some accept symbolic readings (tribulation as societal evil); others recognize a future trial but less emphasis on detailed sequence.

For (KJV):
Daniel 12:1 (KJV) – “…there shall be a time of trouble, such as never was…”
Hebrew: צָרָה (tsarah) – accepted as referring to God’s final judgment.

Against (KJV):
Matthew 24:6 (KJV) – “…but the end is not yet.”
Used to argue that wars and troubles are not necessarily signs of final tribulation.

Hebrew/Greek Consideration:
Methodists focus on application. Tsarah and thlipsis are read morally—times of testing calling for faith and justice, not necessarily literal periods.

7. Lutheran (Missouri Synod, ELCA, etc.)

Lutherans generally interpret tribulation in a historical-theological context, with Christ’s return being the definitive end.

View with Debate:
Missouri Synod leans more literal than ELCA, which may spiritualize more.

For (KJV):
Revelation 3:10 (KJV) – “…I also will keep thee from the hour of temptation…”
Greek: ἐκ τῆς ὥρας τοῦ πειρασμοῦ (ek tēs hōras tou peirasmou)
Interpreted as God’s protection during tribulation.

Against (KJV):
Hebrews 10:32 (KJV) – “After ye were illuminated, ye endured a great fight of afflictions.”
Generalizes tribulation as Christian experience.

Hebrew/Greek Consideration:
Luther emphasized the Hebrew Masoretic Text and Greek New Testament. Still, Lutherans avoid rapture speculation, focusing on Christ’s return and faithfulness amid trials.

8. Pentecostal (Assemblies of God, UPCI, etc.)

Pentecostals usually teach a literal Great Tribulation following a rapture of the Church. It emphasizes spiritual warfare and eschatological power.

View with Debate:
Some within Oneness Pentecostalism (e.g., UPCI) are post-tribulational. Classical Pentecostals are often pre-trib.

For (KJV):
Revelation 7:14 (KJV) – “…these are they which came out of great tribulation…”
Greek: ἐκ τῆς θλίψεως τῆς μεγάλης (ek tēs thlipseōs tēs megalēs)
Taken as literal and futuristic.

Against (KJV):
1 Peter 4:12 (KJV) – “…think it not strange concerning the fiery trial…”
Tribulation is part of normal Christian experience.

Hebrew/Greek Consideration:
Emphasis on Greek apocalyptic terms like thlipsis and prophetic “signs.” Often uses KJV only framework.

9. Jehovah’s Witnesses

Jehovah’s Witnesses believe the Great Tribulation is imminent and includes a global attack on false religion, followed by Armageddon.

View with Debate:
They reject all traditional Christian timelines and interpretations.

For (KJV):
Matthew 24:21 (KJV) – taken literally, but as a future event tied to their theocratic worldview.

Against (KJV):
Revelation 7:1 (KJV) – “…hold the four winds…”
Used to show a pause before tribulation to seal the 144,000.

Hebrew/Greek Consideration:
Use of their New World Translation skews many Greek terms. Replace thlipsis with “anguish” or “ordeal,” flattening doctrinal nuance.

10. Mormonism (LDS)

LDS theology holds to a literal tribulation preceding Christ’s millennial reign, involving America and Israel.

View with Debate:
LDS prophecy from the Doctrine and Covenants adds layers not present in the Bible. Some read Daniel symbolically.

For (KJV):
Revelation 6:12 (KJV) – taken as signs before the Second Coming.

Against (KJV):
Matthew 24:14 (KJV) – suggests the gospel being preached delays or overrides the timeline.

Hebrew/Greek Consideration:
LDS teachings don’t dwell deeply in Greek/Hebrew exegesis. They reinterpret through their own scriptures (Book of Mormon, etc.).

11. Seventh-day Adventist

Adventists teach a future tribulation centered on a final test over Sabbath observance, tied to Sunday laws.

View with Debate:
Debate centers on how symbolic or literal the tribulation’s elements are.

For (KJV):
Daniel 12:1 (KJV) – foundational verse, linked with Revelation.

Against (KJV):
Matthew 24:20 (KJV) – used to argue God’s mercy shortens the time, suggesting partial fulfillment.

Hebrew/Greek Consideration:
Adventists engage deeply with tsarah and thlipsis, interpreting tribulation as part of eschatological testing tied to God’s law.

Conclusion

The doctrine of the Great Tribulation, deeply rooted in apocalyptic texts such as Daniel 12, Matthew 24, and the Book of Revelation, has sparked centuries of theological discussion and division. Interpretations differ drastically among Christian traditions, shaped by each denomination’s eschatological framework, translation sources (Hebrew, Greek, English), and doctrinal emphasis on symbolism versus literalism.

Key terms like Hebrew: צָרָה (tsarah) and Greek: θλῖψις (thlipsis) are foundational in understanding the tribulation—both translated in the KJV as “trouble” or “tribulation”. However, how these are interpreted—whether as a literal future event, historical fulfillment, or spiritual metaphor—varies.

Below are two tables summarizing denominational views:

Table 1: Denominational Views Supporting the Great Tribulation Doctrine

Denomination	View	Interpretation	Scripture Basis (KJV)
Roman Catholic	Spiritual and partly fulfilled	Tribulation is both historical (e.g., AD 70) and typological	Matthew 24:21 – “For then shall be great tribulation, such as was not since the beginning of the world…”
Eastern Orthodox	Mystical and continuous	Tribulation is ongoing suffering of the Church	Revelation 2:10 – “…ye shall have tribulation ten days…”
Evangelical	Futurist and literal	7-year tribulation divided into two halves; involves Antichrist	Daniel 9:27 – “…in the midst of the week he shall cause the sacrifice… to cease…”
Protestant (General)	Mixed (historicist, preterist, futurist)	Some see it as symbolic; others literal	Revelation 13:5 – “…power was given unto him to continue forty and two months.”
Baptist	Mostly dispensationalist futurism	Great Tribulation is a future 7-year period after rapture	1 Thessalonians 5:9 – “For God hath not appointed us to wrath…”
Methodist	Moral/spiritual lens	Tribulation reflects testing of faith, possibly future	Daniel 12:1 – “…there shall be a time of trouble, such as never was…”
Lutheran	Theological and cautious	Focus on divine protection, not speculation	Revelation 3:10 – “…I also will keep thee from the hour of temptation…”
Pentecostal	Literal and apocalyptic	Pre-trib rapture followed by tribulation	Revelation 7:14 – “These are they which came out of great tribulation…”
Jehovah’s Witnesses	Imminent and literal	Global attack on false religion precedes Armageddon	Matthew 24:21 – “For then shall be great tribulation…”
Mormonism (LDS)	Literal and tied to America/Israel	Christ returns post-tribulation; linked to LDS prophecy	Revelation 6:12 – “…and, lo, there was a great earthquake…”
Seventh-day Adventist	Literal and tied to Sabbath law	Sunday laws bring persecution = Great Tribulation	Daniel 12:1 – “…at that time… there shall be a time of trouble…”

Table 2: Denominational Arguments Against a Literal Tribulation Interpretation

Denomination	View	Argument Against Interpretation	Scripture Basis (KJV)
Roman Catholic	Partial fulfillment	Tribulation largely fulfilled in AD 70	Luke 21:22 – “…that all things which are written may be fulfilled.”
Eastern Orthodox	Symbolic and cyclical	Tribulation is ongoing, not a one-time event	Matthew 24:34 – “This generation shall not pass…”
Evangelical (non-dispensational)	Church goes through tribulation	All Christians experience tribulation	John 16:33 – “In the world ye shall have tribulation…”
Protestant (General)	Preterist/historicist leaning	Revelation largely fulfilled near 1st century	Revelation 1:1 – “…things which must shortly come to pass…”
Baptist (some)	Reject rigid dispensationalism	Tribulation is part of Christian life	Acts 14:22 – “…through much tribulation enter into the kingdom…”
Methodist	Ethical interpretation	Tribulation is not a future event, but moral trial	Matthew 24:6 – “…but the end is not yet.”
Lutheran (especially ELCA)	Avoids speculative prophecy	Focus is on present suffering, not timelines	Hebrews 10:32 – “…ye endured a great fight of afflictions.”
Pentecostal (some Oneness groups)	Post-trib rapture	Believers remain through tribulation	1 Peter 4:12 – “…concerning the fiery trial…”
Jehovah’s Witnesses	Reframe “tribulation” by Watchtower	Use unique doctrinal framework	Revelation 7:1 – “…hold the four winds…”
Mormonism (LDS)	Includes LDS sources beyond Bible	Doctrine not based solely on KJV Bible	Matthew 24:14 – “…then shall the end come.”
Seventh-day Adventist	Rejects mainstream tribulation timeline	Tribulation is about Sabbath persecution	Matthew 24:20 – “…pray ye that your flight be not in the winter…”

Summary

The doctrine of the Great Tribulation reveals sharp divisions across Christian denominations, shaped by how they understand prophetic language, timeline sequencing, and translation traditions.

Literal futurist interpretations dominate among Evangelicals, Baptists, and Pentecostals.
Symbolic, moral, or spiritual interpretations are common in Catholic, Orthodox, Methodist, and Lutheran traditions.
Unique apocalyptic frameworks characterize Jehovah’s Witnesses, Mormons, and Seventh-day Adventists.

Hebrew and Greek word studies (e.g., צָרָה – tsarah and θλῖψις – thlipsis) influence interpretation, especially among denominations emphasizing biblical languages. The KJV translation, while consistent in rendering “tribulation,” leaves room for varying theological conclusions due to interpretive traditions more than linguistic clarity.

This broad spectrum reflects how eschatology remains not just a study of future events—but a mirror of each tradition’s broader theology of suffering, deliverance, and divine justice.