Revelation 20:10

ὅπου καί. Text. Rec[773] omits καὶ with א 1 Hieron[774] cop[775] arm[776] æth[777][773] Rec. Textus Receptus as printed by Scrivener.

[774] St Jerome.
[775] Coptic.
[776] Armenian.
[777] Aethiopic Version.

θηρίον καί. א adds ὅπου.

10. ὁ πλανῶν αὐτούς. The sense is general, as if we were to say “their deceiver.”

εἰς τὴν λίμνην. Revelation 19:20.

ὃπου καὶ … If we are to try to fill up the ellipse, which no reader of the original would feel necessary, ἐβλήθησαν would be better than εἰσίν. That they are there still, not consumed by their more than thousand years of torment, is not stated in this clause, but is in the next.

καὶ βασανισθήσονται. The subject is all three.

εἰς τοὺς αἰῶνας τῶν αἰώνων. Lit. “to the ages of the ages,” as strong an expression for absolute endlessness as Biblical language affords. The expression “ἡμέρας καὶ νυκτὸς” seems hardly consistent with the view often expressed, that the eternity here spoken of is unaccompanied with a sense of duration like that which we call time.

St Thomas Aquinas who inferred from Revelation 10:6 that time (measured by the motion of heavenly bodies) will end with the resurrection, and from Isaiah 60:20 that the sun and moon of the new heavens will never set, also inferred from Job 24:19 “ad nimium calorem transeat ab aquis nivium” that the lost would have a change of torments, and that this decides the sense of Psalms 80:16 (Psalms 81:15), “Inimici Domini mentiti sunt ei, et erit tempus eorum in saecula,” so that the lost live in everlasting time, while the blessed who see God are partakers of His eternity which is whole at every instant, Summa, Pars Prima, Quaestio x. Artic. 3, 6. Not that this eternal blessedness excludes a succession of subordinate delights. St Augustin half hoped, De Trin. xv. [xvi.] 26, that in the saints the endless round of changing thought would be still at last, St Thomas (ubi sup.) answers that it would not affect their changeless vision of the changeless Word. So too the glorified body will range at will through space to behold all the beautiful things God has made without leaving His presence. Sup. 3, Tertiae Partis Quaest. lxxxiv. Artic. 2. Respect for St Thomas’ view may have led the translators of the Bible and the “Athanasian Creed” to introduce what has struck many as an arbitrary distinction between everlasting punishment and life eternal.