Revelation written between A.D. 43-47????? by Apostle John!!!!

[Rella]

NOW... here is a very valid question, based on this article

When you get done reading it opinions please.

WAS REVELATION WRITTEN WHILE JOHN WAS ON PATMOS, OR AFTER?

I ask this only because of the wording says I WAS ON... as if it is past tense.

I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus. I was in the Spirit on the Lord's day, and I heard behind me a loud voice like the sound of a trumpet . . . Revelation 1:9-10 (NASB)

The article:

https://www.neverthirsty.org/bible-qa/qa-archives/question/was-the-book-of-revelation-written-by-the-apostle-john-and-before-a-d-47/?highlight=revelation+written+95

When was the book of Revelation written by the apostle John?
Bible Question:
When you read Revelation, nowhere in the book does it state that John is in exile or imprisoned. He states that he is there for the Gospel. The tradition of John's exile was started by Augustine about 200 years after John lived. It appears that Revelation was written between A.D. 43-47.

Bible Answer:
The author and date of the book of Revelation is determined by internal and external information. First we will consider the internal and external data that helps us know that the apostle John wrote the book. Second, internal and external data is provided for the location where the book was written and the date of its writing.

Date of the Book of Revelation
Date of the Book of Revelation

The Author – The Internal Evidence
First, we will address the question, "Who wrote the book of Revelation?" The internal evidence of the book of Revelation is very important since the Word of God is without error and is the only source of truth. It is important to note that the Scripture is the Word of Truth (2 Timothy 2:15) and it is the Word of God (Colossians 1:25). The external evidence can only support what is internal. The external can never override the internal truth. That is the operational principle by which we discover truths about the book of Revelation.

First, let's examine what the book of Revelation says about its author. We will start with Revelation 1:4.

John to the seven churches that are in Asia: Grace to you and peace, from Him who is and who was and who is to come, and from the seven Spirits who are before His throne . . . Revelation 1:4 (NASB)

Here we are told that John wrote to the seven churches in Asia. Then in chapters two and three of the book of Revelation, God used him to communicate to seven churches. A person identified as "John" is the author of the book. Paul, James, Peter, and Jude introduced themselves to their readers as the author of their letters or books at the beginning also.

Then in Revelation 1:9-10, John refers to himself as "I."

I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus. I was in the Spirit on the Lord's day, and I heard behind me a loud voice like the sound of a trumpet . . . Revelation 1:9-10 (NASB)

Then John once again refers to himself as "I" in verse 10. In fact, he refers to himself as"I" in every chapter of the book of Revelation, except in chapters two and three where he quotes God as saying, "I". In the last chapter, Revelation 22:8, John uses his name once again. That means John referred to himself by name in the first chapters and the last chapter and as "I" in between. The internal evidence states that John is the author of the entire book of Revelation.

Who is this John? Revelation 1:5 gives us a hint when the author says, "To Him who loves us and released us from our sins by His blood . . ." This is a very personal statement and is very similar to the opening verses of 1 John. In 1 John 1:1, the apostle John speaks about touching the Lord with his hands and seeing Him. It is important to recall that he was the disciple whom Jesus loved (John 13:23; 20:2; 21:7, 20). Consequently when the author speaks of Jesus as the One who loves us, it is a clue that this is the apostle John. No other author in the New Testament spoke in this manner of his personal relationship with Jesus as John did! This strongly suggests the apostle John wrote the book of Revelation.

The Author – The External Evidence
The testimony of the early church fathers strongly supports the view that the apostle John is the author of the book of Revelation. For example, Irenaeus (A.D. 115 – 202) wrote this in his book Against Heresies,

John also, the Lord's disciple, when beholding the sacerdotal and glorious advent of His kingdom, says in the Apocalypse: "I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks . . ." [1]

Here he states that John was a disciple or apostle of Jesus Christ and that he wrote the Apocalypse or the book of Revelation. The verse that he quotes is Revelation 1:12. Then in numerous other passages in Against Heresies he refers to John and quotes from the book of Revelation.[2]

Justin Martyr (A.D. 100 -166) wrote in Dialogue With Trypho chap 81 that the author of Revelation was John, an apostle of the Lord. He goes on to say,

John, one of the apostles of Christ, who prophesied, by a revelation that was made to him, that those who are in our Christ would dwell a thousand years in Jerusalem . . .[3]

John Walvoord makes this statement about the authorship of Revelation,

The arguments for rejecting the apostolic authorship stem largely from the theological climate of the third century. At that time the Alexandrian School of Theology, including Dionysius, opposed the doctrine of the millennial kingdom which is plainly taught in chapter 20 with its reference to the thousand years. An attack by them on the authorship of John intended to weaken the force of the prophecy . . .

The substantiating evidence for any other author than John the Apostle, however, is almost entirely lacking. While notable scholars can be cited in support of divergent views, the proof dissipates upon examination. It seems clear that the early church attributed the book to John the Apostle. Justin Martyr quotes John's view that Christ would dwell a thousand years in Jerusalem. Irenaeus quotes every chapter of the book of the Revelation. In like manner, Tertullian cites the author as "the Apostle John" and quotes from almost every chapter of the book. Hippolytus quotes extensively from chapters 17 and 18, attributing them to John the Apostle. Many other early fathers can be cited in similar fashion, such as Clement of Alexandria and Origen. The latter not only quotes from the book but confirms that John the Apostle was on the Isle of Patmos.

The first commentary on the book of Revelation to be preserved, written by Victorinus, regards John the Apostle as the author. [4]

The Muratorian Fragment reveals that most of the New Testament books were already recognized and accepted in the early part of the second century (A.D. 100-150). This would have been shortly after the apostle John died. The Muratorian Fragment was written about A.D. 170 since Polycarp (A.D. 69-155) refers to the Fragment himself.[5] The Fragment is important since it recognizes most of the books of the New Testament and mentions their authors. Here is a partial quote from the Fragment. For a full quote visit The Muratorian Fragment.

As for the letters of Paul, they themselves show those who wish to understand from which place and for which cause they were directed. First of all [he wrote] to the Corinthians forbidding schisms and heresies; then to the Galatians [forbidding] circumcision; to the Romans he wrote at greater length about the order of the Scriptures and also insisting that Christ was their primary theme. It is necessary for us to give an argued account of all these, since the blessed apostle Paul himself, following the order of his predecessor John, but not naming him, writes to seven churches in the following order: first to the Corinthians, second to the Ephesians, third to the Philippians, fourth to the Colossians, fifth to the Galatians, sixth to the Thessalonians, seventh to the Romans. But although [the message] is repeated to the Corinthians and Thessalonians by way of reproof, yet one church is recognized as diffused throughout the whole world. For John also, while he writes to seven churches in the Apocalypse, yet speaks to all. Moreover [Paul writes] one [letter] to Philemon, one to Titus and two to Timothy in love and affection; but they have been hallowed for the honor of the catholic church in the regulation of ecclesiastical discipline. [6]

It is important to notice that the Fragment states that John wrote to the seven churches of the Apocalypse. The external evidence strongly agrees with the internal evidence that the apostle John is the author of the book of Revelation. Now the question before us is when was Revelation written and where was it written?

Location and Date of Revelation – The Internal Evidence
There is both internal and external evidence that reveals the apostle John wrote the book of Revelation while he was imprisoned on the Island of Patmos. The place where the apostle John wrote the book of Revelation is actually stated within the book itself. In Revelation 1:9 John states that he was on the Isle of Patmos,

I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus. Revelation 1:9 (NASB)

Notice that he says he had been persecuted for the faith – "partaker in the tribulation" and "perseverance, which are in Jesus." Then he adds "because." The Greek word translated as "because" is dia, which means "on account of, for the sake of, for this reason." That is, he had suffered for the Word of God and the testimony of Jesus.

Location and Date of Revelation – The External Evidence
This external evidence supports the internal evidence that the apostle wrote the book of Revelation while he was imprisoned on the Island of Patmos.

The external evidence states that Christians was imprisoned during the time of Domitian. The evidence agrees with Revelation 1:9. Persecution of Christians had reached a peak during Emperor Domitian's reign (A.D. 81-96).

Early tradition says that John was banished to Patmos by the Roman authorities. This tradition is credible because banishment was a common punishment used during the Imperial period for a number of offenses. Among such offenses were the practices of magic and astrology. Prophecy was viewed by the Romans as belonging to the same category, whether Pagan, Jewish, or Christian. Prophecy with political implications, like that expressed by John in the book of Revelation, would have been perceived as a threat to Roman political power and order. Three of the islands in the Sporades were places where political offenders were banished." (Pliny Natural History 4.69-70; Tacitus Annals 4.30)[7]

Patmos had a long history of being a Roman prison. Even in A.D. 90 many of the inhabitants of Thessalonica were deported to Patmos as prisoners after it was defeated. Knowing that the Romans used the Island of Patmos as a prison strongly supports the conclusion that John was there.

Clement of Alexandria (A.D. 150 – 215) confirms that John had been on the Island of Patmos.

And that you may be still more confident, that repenting this truly there remains for you a sure hope of salvation, listen to a tale, which is not a tale but a narrative, handed down and committed to the custody of memory, about the Apostle John. For when, on the tyrant's death, he returned to Ephesus from the Isle of Patmos . . .[8]

Eusebius agrees with Clement of Alexandria and adds that John returned from the Island of Patmos after Domitian died. He also adds that Domitian reigned after Nero. Historical records indicate that Nero reigned from A.D. 54 to A.D. 68 and Domitian reigned from A.D. 81 to A.D. 96. Notice that in the following quote, Eusebius states that "to do the same thing that the latter did" refers to Nero. Further, in the following quote, Eusebius refers to Nerva as Domitian's successor. Historical records indicate that Nerva reigned from A.D. 96 to A.D. 98. This provides conclusive evidence that the Domitian Eusebius refers to is the Domitian who reigned from A.D. 81 to A.D. 96.

Tertullian also has mentioned Domitian in the following words: Domitian also, who possessed a share of Nero's cruelty, attempted once to do the same thing that the latter did. But because he had, I suppose, some intelligence, he very soon ceased, and even recalled those whom he had banished. But after Domitian had reigned fifteen years, and Nerva had succeeded to the empire, the Roman Senate, according to the writers that record the history of those days, voted that Domitian's honors should be cancelled, and that those who had been unjustly banished should return to their homes and have their property restored to them. It was at this time that the apostle John returned from his banishment in the island and took up his abode at Ephesus, according to an ancient Christian tradition.[9]

Irenaeus adds that John lived in Ephesus after leaving the Island of Patmos. He remained there until Trajan began his rule.

Then, again, the Church in Ephesus, founded by Paul, and having John remaining among them permanently until the times of Trajan, is a true witness of the tradition of the apostles.[10]

Trajan reigned from A.D. 98 to A.D. 117. This confirms the internal evidence of the book of Revelation regarding the place where John wrote Revelation. Since Domitian began his reign as Caesar in A.D. 81 and died in A.D. 96, and John was released from Patmos after Domitian died, this indicates Revelation was written around A.D. 95-96.

There are some who argue, usually preterists, that Domitian was actually Nero because they argue for an earlier date for the writing of the book of Revelation. But it should be noted that Eusebius uses the phrase  "age of Nero and Domitian" in his book called "The Church History" book III, chapter XXXII.[11] He clearly refers to two separate individuals in the phrase. Those who claim that Nero and Domitian were interchangeable names for the same person have ignored the obvious.

The John MacArthur Bible Handbook states the following about the date of Revelation.

Revelation was written in the last decade of the first century (ca. A.D. 94-96), near the end of Emperor Domitian's reign (A.D. 81-96). Although some date it during Nero's reign (A.D. 54-68), their arguments are unconvincing and conflict with the view of the early church. Writing in the second century, Irenaeus declared that Revelation had been written toward the end of Domitian's reign. Later writers, such as Clement of Alexandria, Origen, Victorinus (who wrote one of the earliest commentaries on Revelation), Eusebius and Jerome affirm the Domitian date.

The spiritual decline of the the seven churches (chaps. 2,3) also argues for the later date. Those churches were strong and spiritually healthy in the mid-60s, when Paul last ministered in Asia Minor. The brief time between Paul's ministry there and the end of Nero's reign was too short for such a decline to have occurred. The longer time gap also explains the rise of the heretical sect known as the Nicolaitans (2:6, 15), who are not mentioned in Paul's letters, not even to one or more of these same churches (Ephesians). Finally, dating Revelation during Nero's reign does not allow time for John's ministry in Asia Minor to reach the point at which the authorities would have felt the need to exile him.[12]

Conclusion:
Since the early church fathers had already concluded that 1) the Apostle John was the author of Revelation, 2) the book of Revelation was written near the end of Domitian's reign, and 3) that the book was written while John was on the Island of Patmos, we can conclude that Augustine of Hippo (A.D. 354 – 430) had no influence on the authorship, dating, or John's location while writing the book. It is important to note that Augustine lived hundreds of years after these conclusions had already been reached. We can also conclude that John was imprisoned on the Island of Patmos. That is the testimony of both the internal and external evidence.

Last, since preterists would have us believe that the second coming of Christ had occurred either literally or figuratively in A.D. 70, we must not miss the fact that the apostle John never states that the second coming occurred in A.D. 70. Why would John ignore such a consequential event in his writings? Consequently, preterists understand this is an issue and so they change the date of Revelation to A.D. 70. For them, Revelation is a historical record like the book of Acts and not prophecy. But such a conclusion has not been the historic opinion of the church. The popularity of preterism has mushroomed since the 1970s and so has the re-dating of the book. This strongly suggests their motivation for changing the date is to bolster their theological view. Richard Mayhue states,

Therefore, several salient points of external evidence are relevant. First, the history of dating Revelation decidedly favors the late date. From the second through the eighteenth centuries, the late date was essentially the exclusive view. Only in the nineteenth century, when postmillennialism was a dominant influence, did the early date enjoy a brief time as the majority view. Certainly in the last two centuries, the late date has rebounded to its former place of prominence. Though challenged by a few in the late twentieth and early twenty-first centuries, the vast majority of Christian scholars support the later date, regardless of their eschatological beliefs.[13]

[Amo]

Rev 1:11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea......................

19 Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;

Rev 2:1 Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;................

8 And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;...............

12 And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;.............

18 And unto the angel of the church in Thyatira write;/b] These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass;

Rev 3:1And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.........

7 And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;...

14 And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;

Rev 10:4 And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.

Rev 14:13  And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

Rev 19:9And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.

Rev 21:5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.

It seems fairly certain from the above verses in the book of Revelation, that John was writing as the vision was given. Especially Rev 10:4, where John states that he was about to write what he had heard, but was told not to. 

[Rella]

I understand differently, esp Rev 1:19 where John is told to write what has been, what is and what will be. This is the order they should be when he writes.


Rev 1:11 Saying, write


Rev 2:1  Ephesus write;

8 Smyrna write;

12  Pergamos write
;
18  Thyatira write;

Rev 3:1 Sardis write;

7  Philadelphia write;

14  Laodiceans write;

Rev 10:4 And when the seven thunders had uttered their voices, I was about to write:

and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.

Rev 14:13  And I heard a voice from heaven saying unto me, Write,

Rev 19:9 ]Write,

Rev 21:5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.

(AS to the above verse. Behold I make all things new, that had not been done yet. That still was future otherwise it would read all things are made new.)

It seems fairly certain from the above verses in the book of Revelation, that John was writing as the vision was given. Especially Rev 10:4, where John states that he was about to write what he had heard, but was told not to.


I read it differently.

All verses you have posted say... write . A seemingly future command.

If I were to say to you write a response to Hobie or RB I would not necessarily expect you to hit the keys upon my saying it but at some time after.
as to

Rev 10:4 And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.

It was when he was about to write in the present that he was told not to. To seal them up and write them not.  To deal them would not mean to throw them out, it would mean to keep for the appropriate time.

I still feel  that John wrote Revelation at a later date then when he actually was a prisoner on Patmos.






[/color]

[Red Baker]

It was written later than all of the churches epistles, how much later we will never know, but later.

Folks can argue over the dates until Christ comes, and it really has no bearing of the true interpretation of the book~the true interpretation can be known by using Daniel's prophecy, Christ's teaching in Matthew 24,25; Mark 13; Luke 21, and and Paul from 2nd Thess 2; and John from 1st John 2:18, etc.

[Amo]

One would have to have a very good memory, probably instant recall or a photographic memory, in order to remember the entire book of Revelation to be written at a later date than received. Of course, the Holy Spirit would have no problem bringing all back to one's memory either. Red Baker is correct. The earlier date or not, is pretty much only relevant to debates with Preterits. Certainly not Historicists or Futurists, or any others I know of.

 

[Red Baker]

Amo, the Historicists are a "half bake" Preterist and they need an earlier date to support much of their teachings as well. Most likely many Perterist started out under men who were Historial in their teaching and they just kept going, to where they deny Jesus' second coming and a body resurrection~of course there are different degrees of Preterism.

[Rella]

One would have to have a very good memory, probably instant recall or a photographic memory, in order to remember the entire book of Revelation to be written at a later date than received. Of course, the Holy Spirit would have no problem bringing all back to one's memory either. Red Baker is correct. The earlier date or not, is pretty much only relevant to debates with Preterits. Certainly not Historicists or Futurists, or any others I know of.

Careful there.

I know you are in the 100% camp that whoever wrote Genesis 1,2 and 3 were 100% correct in their wordings and everything.

Obviously they did not have a very good memory, or instant recall or a photographic memory as they likely were not alive when day1 in  Gen 1 or 2 or 3 took place.

So... how did they do it? We have always been told by divine inspiration.

If it merely was word handed down through time it would not hold much weight for either YECs or OECs

Why would John not have been given a divine inspiration the same as Moses or whoever.... or do you think times changed in new testament from old and God did not inspire?

The book is called Revelation because things were revealed to him.

Revelation according to Cambridge dictionary

the act of making something known that was secret, or a fact that is made known:

Wiki:

In religion and theology, revelation is the disclosing of some form of truth or knowledge through communication with a deity or other supernatural entity or entities.

Webster

1
a
: an act of revealing or communicating divine truth
b
: something that is revealed by God to humans
2
a
: an act of revealing to view or making known
b
: something that is revealed
especially : an enlightening or astonishing disclosure
shocking revelations
c
: a pleasant often enlightening surprise
her talent was a revelation

There is no reason why revelation could not have been divinely inspired
after the fact of happening.

John was on Patmos.... things were revealed and then God said write... as in the future... and as needed God inspired him in the future.

There is one person that has recently told me he thought John was not the actual author. Perhaps they will come forward with an idea.



 

[Amo]

Amo, the Historicists are a "half bake" Preterist and they need an earlier date to support much of their teachings as well. Most likely many Perterist started out under men who were Historial in their teaching and they just kept going, to where they deny Jesus' second coming and a body resurrection~of course there are different degrees of Preterism.

Sounds like a half baked theory. Examples of such might help. Why would historicists need the earlier date?

[Rella]

Sounds like a half baked theory. Examples of such might help. Why would historicists need the earlier date?

Just a stab at an answer.

The preterists are unwavering certain that the destruction of the temple in 70AD was the fulfillment of what Jesus was saying in the Olivet discourse and that Jesus, in fact did come back during or immediately following the temple destruction.

There is a certain amount of disagreement even among preterists...

Most will cite Revelation as being completed as of 70AD.

So they need the earlier completion date for Revelation as their proof it is finished.

Now that is an over simplification but from those I have read on here and elsewhere. ( very enlightening a way) it is a fair summation of why

[Amo]

Just a stab at an answer.

The preterists are unwavering certain that the destruction of the temple in 70AD was the fulfillment of what Jesus was saying in the Olivet discourse and that Jesus, in fact did come back during or immediately following the temple destruction.

There is a certain amount of disagreement even among preterists...

Most will cite Revelation as being completed as of 70AD.

So they need the earlier completion date for Revelation as their proof it is finished.

Now that is an over simplification but from those I have read on here and elsewhere. ( very enlightening a way) it is a fair summation of why

Agreed. My question was concerning why Historicists would rely upon an earlier date. As Red Baker seemed to suggest.

[Rella]

Agreed. My question was concerning why Historicists would rely upon an earlier date. As Red Baker seemed to suggest.

Sorry,

Guess we will wait for Red to answer

[dpr]

Apostle John was in prison on Isle of Patmos during the reign of the Roman emperor Domitian, circa 96 A.D.


"Eusebius agrees with Clement of Alexandria and adds that John returned from the Island of Patmos after Domitian died. He also adds that Domitian reigned after Nero. Historical records indicate that Nero reigned from A.D. 54 to A.D. 68 and Domitian reigned from A.D. 81 to A.D. 96. Notice that in the following quote, Eusebius states that "to do the same thing that the latter did" refers to Nero. Further, in the following quote, Eusebius refers to Nerva as Domitian's successor. Historical records indicate that Nerva reigned from A.D. 96 to A.D. 98. This provides conclusive evidence that the Domitian Eusebius refers to is the Domitian who reigned from A.D. 81 to A.D. 96.

Tertullian also has mentioned Domitian in the following words: Domitian also, who possessed a share of Nero's cruelty, attempted once to do the same thing that the latter did. But because he had, I suppose, some intelligence, he very soon ceased, and even recalled those whom he had banished. But after Domitian had reigned fifteen years, and Nerva had succeeded to the empire, the Roman Senate, according to the writers that record the history of those days, voted that Domitian's honors should be cancelled, and that those who had been unjustly banished should return to their homes and have their property restored to them. It was at this time that the apostle John returned from his banishment in the island and took up his abode at Ephesus, according to an ancient Christian tradition.[9]

Irenaeus adds that John lived in Ephesus after leaving the Island of Patmos. He remained there until Trajan began his rule."
(https://www.neverthirsty.org/bible-qa/qa-archives/question/was-the-book-of-revelation-written-by-the-apostle-john-and-before-a-d-47/)

[Rella]

Apostle John was in prison on Isle of Patmos during the reign of the Roman emperor Domitian, circa 96 A.D.


"Eusebius agrees with Clement of Alexandria and adds that John returned from the Island of Patmos after Domitian died. He also adds that Domitian reigned after Nero. Historical records indicate that Nero reigned from A.D. 54 to A.D. 68 and Domitian reigned from A.D. 81 to A.D. 96. Notice that in the following quote, Eusebius states that "to do the same thing that the latter did" refers to Nero. Further, in the following quote, Eusebius refers to Nerva as Domitian's successor. Historical records indicate that Nerva reigned from A.D. 96 to A.D. 98. This provides conclusive evidence that the Domitian Eusebius refers to is the Domitian who reigned from A.D. 81 to A.D. 96.

Tertullian also has mentioned Domitian in the following words: Domitian also, who possessed a share of Nero's cruelty, attempted once to do the same thing that the latter did. But because he had, I suppose, some intelligence, he very soon ceased, and even recalled those whom he had banished. But after Domitian had reigned fifteen years, and Nerva had succeeded to the empire, the Roman Senate, according to the writers that record the history of those days, voted that Domitian's honors should be cancelled, and that those who had been unjustly banished should return to their homes and have their property restored to them. It was at this time that the apostle John returned from his banishment in the island and took up his abode at Ephesus, according to an ancient Christian tradition.[9]

Irenaeus adds that John lived in Ephesus after leaving the Island of Patmos. He remained there until Trajan began his rule."
(https://www.neverthirsty.org/bible-qa/qa-archives/question/was-the-book-of-revelation-written-by-the-apostle-john-and-before-a-d-47/)

Nice clarity,

Thank you