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""Son of Perdition"" edit=

The concept of the Son of Perdition (also called ""the beast that goes into Perdition"") is used in the Bible in three contexts, forming a triunism (or ""trinity,"" or typology) of three potential references.

First frame of reference: Antiochus IV Epiphanes as per the Book of Daniel.

In Revelation, John borrowed the ""Son of Perdition"" concept from the prophecies of Daniel, relating them by language. He refers to ""the star that fell from heaven"" by two names, one Greek, and the other Hebrew. The Greek name is ""Appolyon,"" from the Greek root word ""apolumi."" It refers to utter loss, eternal destruction, and disassociation."" The Hebrew name is ""Abaddon,"" from the Hebrew root word ""'abad,"" which means the same thing as the Greek root word. In the Book of Daniel, the interpreter says that the eventual destiny of the ""great beast"" is to be ""destroyed"" ('abad), and given to the eternal flames (i.e. hell).

Given that many historians, critics, and many Jewish and Christian scholars believe that the Book of Daniel is about the events in Israel from the beginning of the Babylonian Captivity to the end of the Maccabean Revolt, they would say that the reference is to Antiochus IV Epiphanes, the man who attacked the Temple in Jerusalem and defiled it by sacrificing a pig on the altar, erecting a statue of Zeus as himself in the temple, raiding the Temple treasury and minting coins saying ""Theos Epiphanes"" (God manifest), etc.

Second frame of reference: Judas Iscariot

In John , Jesus says that of all his disciples, none has been lost except the ""son of perdition"". The New International Version translates the phrase as ""the one doomed to destruction."" D. A. Carson suggests that this verse refers both to Judas' character and to his destiny.D. A. Carson, The Gospel According to John (Leicester: Apollos, 1991), 563. The phrase is also used in 2 Thessalonians 2:3, where it is equated with the Man of Sin.

Third frame of reference: Some future figure.

In <>, Paulwriting well after both Jesus and Judas had come and gone to their respective destiniesreferred to ""the Son of Perdition"" in some future sense from the point in time in which he wrote his epistle. Likewise, in Revelation <>, John refers to ""the beast that goeth into perdition, presumably in reference to the same passage in which he equates the Hebrew and Greek names for ""the star that fell from heaven.""

The following statements are archetypal, and do not reflect every possible variation of belief held by individual religious institution or persons.

Various sects of Jews and Christians, as well as secular historians and critics would acknowledge the use of the phrase ""the Son of Perdition"" or ""the beast that goes into perdition"" in one or more of these three frames of reference:

Jewish Reconstructionists and some historians and critics would acknowledge the first frame of reference, as they hold that the book of Daniel is strictly Jewish apocalyptic literature.

Jewish Messianists and Historicists [see Jewish Eschatology], and some historians and critics would acknowledge the first and third frames of reference, but not the second, as they do not believe Jesus is the Messiah.

Christian Historicists, Dispensationalists and Partial Preterists, Messianic Jews, and some historians and critics would acknowledge the second and third frames of reference, as they teach two advents of Jesus Christ. They may also acknowledge the first frame of reference as a typology.

Christian Preterists and Idealists would acknowledge the second frame of reference, and possibly the first frame of reference as a typology, but not the third, as they do not believe in a future fulfillment of prophecy.

A Triunist would recognize all three frames of reference."