Revelation

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NASB	Revelation 1:9 ¶ 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.
AMPLIFIED 2015 2015	Revelation 1:9 ¶ I, John, your brother and companion in the tribulation and kingdom and patient endurance which are in Jesus, was on the island called Patmos, [exiled there] because of [my preaching of] the word of God [regarding eternal salvation] and the testimony of Jesus Christ.

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Bible Question: When was the book of Revelation written? About A.D.95, before A.D.70, other?

Please provide your evidence (scriptural, historical) when you reply. "I was always taught..." or "I believe..." doesn't prove anything.

Bible Answer: Kalos,

Part III of III

"Therefore, the idea of the new covenant and its relationship to the old should be the controlling principle by which we read Revelation. For what, after all, is the climax of the book of Revelation? Revelation 19 is explicit: a city
described as a "harlot" is destroyed by fire. And though many modern scholars argue that this refers to Rome, the problem remains that Rome is never described this way anywhere else in Scripture but another city is: Jerusalem (by, for instance, Isaiah, Jeremiah, and Ezekiel). Second, Rome was not destroyed by fire, but Jerusalem was. Further, in Revelation 20-22, it is not a new Rome, but a new Jerusalem that descends out of heaven as the mystical bride of the Lamb after the destruction of the city called "harlot". The parallelism is not hard to see: the "harlot" is
not Rome but the old Jerusalem. Revelation is then understood as saying that the virginal bride of Christ, the new Jerusalem, the Church of the new covenant is not revealed in its fullness until the old Jerusalem - a prototype of the
new covenant - is done away with. And this not merely because it was a prototype, but because it was the source of persecution for the first generation Church. This again fits well with the words of Jesus himself in Matthew 23:37-39,
"O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not! Behold, your house is forsaken and desolate. For I tell you, you will not see me again, until you say, Blessed is he who comes in the name of the Lord." It is this "turning of the ages", this passage from the old covenant to the new, that forms of backdrop for the book of Revelation, in our opinion.

"Significantly, Matthew, Mark, and Luke all see in the destruction of the Temple an apocalyptic significance. Indeed, the Olivet Discourse of Matthew 24 is sometimes called the "little apocalypse." In it, Jesus speaks of wars, rumors
of wars, famine, earthquake, pestilence, persecution, and various cosmic signs also declaring that "this generation will not pass away till all these things take place." A "generation" was forty years in Jewish reckoning and Jesus spoke just less than forty years before the destruction of the Temple in 70 AD. Also significantly, only one gospel does not record the Olivet discourse: John's. Why does John omit the "little apocalypse" from his gospel? Because (we would contend) he is writing the Big Apocalypse as a separate book: Revelation. But the theme of both little
and big apocalypses is the same: the relationship between the old covenant symbolized by the old Jerusalem and the new covenant symbolized by the new Jerusalem."

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Revelation

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