The eight kings mentioned in Revelation 17:9-14, may present a date of early 70 A.D. just before the destruction of the Temple which happened in the fall season. The argument goes that if the kings were the Roman emperors, and if it started with the first, 1. Augustus, with the next seven being 2. Tiberius, 3. Caligula, 4. Claudius, and 5. Nero (who died June 9, 68 A.D. and may be the “deadly wound” in Rev. 13:3-14), then after Nero’s murder which left the Roman Empire in chaos, there were three very short lived “pocket emperors” 6. Galba, 7. Otho, and 8. Vitellius, who sought to take advantage of the situation and consolidate power, but each was quickly assassinated. Then, after the eighth one came Vespasian, who restored order in 70 A.D. but also did not live long (Job security was not good then). The date can be predicated because the “deadly wound” was healed by Vespasian (Rev. 17:10). If you did not count the pocket emperors, Vespasian would be sixth and Titus the seventh and Domitian the eighth. So an argument can be made using this system for both date theories. Even though the length of a Roman Emperor’s reign might be short, he was still the king.
Another wording of note is how the tense of word and context of “beast” is used. In Revelation 17:8-11, it says, the beast, which you saw, once was, now is not. If the “beast” represents the Roman Empire and its megalomaniac emperors like Nero and Domitian, then Revelation could not have been written during the reigns of either Nero or Domitian; rather, just before either one! Now this just confounds things a bit more.
Another “internal evidence” is how John addressed his personal situation. John was still to experience a lot of life after this writing, not that he was ready to die of old age. In Rev. 10:11, John is told that he “must prophesy again before many peoples, and nations, and tongues, and kings.” If John received this message around 96 A.D., how could he be able to walk and travel? Of course, an assist from God would be an answer too. If he was told this in 65-70 A.D., then he had lots of time and the enablement to do it.
An O.T. word example in Daniel 9 is the term “the abomination of desolation.” This is an image of extreme evils, oppression, sexual exploitations, and the seductions of the world, referring to the evils of paganism and immorality and rationalizing it as OK (Lev 18:23; Jer. 3:3; Ezek-. 27; Hos. 2:2; Rev. 2:23; 7:3; 13:6). Antiochus IV Epiphanes destroyed the Temple in 167 B.C., at which time he also desecrated an idol of Zeus resembling himself. But wait; there is more! Herod rebuilt it, and it was just being finished at the time of Christ (Daniel 8:12, Daniel 9:24-27, Daniel 11:31, 12:11, Matthew 24:15, Revelation 11). This also refers to Matthew 24, and the most despicable apostasy and sacrilege that a Jewish person could conceive of that caused the desolation of the most holy place of the Temple. Daniel predicted this would happen after the death/rejection of the Messiah, which was also fulfilled at the crucifixion and the Temple’s destruction in 70 A.D. (Dan. 9:25-27; 11:31).
We will also see that Matthew 24 addresses the same issues as Revelation and the same period of time as Daniel 9. In Matthew 24, Jesus is not talking about the end of the future world, but the destruction of the Jewish temple, marking the end of the Jewish system or “age”. He is not teaching about “The Last Day” (of history), but the last days of the Jewish economy, the false religious system of the Jews, and the beginning of the New Covenant era. This is what John’s readers and hearers were going through.