From i. 9 we learn that the revelation was made to John when he "was in the isle that is called Patmos" (in the Aegean Sea) "for the word of God and the testimony of Jesus." Irenaeus expressly says that the date of this banishment was at the end of the reign of Domitian (Emperor 81-96 A.D.), and therefore he says it was almost within his own generation. On the other hand, some modern writers have assigned part or the whole of the book to the time of Nero (54-68), or a little later. But though some parts of it seem earlier than Domitian, the final form of the book is unquestionably late. A late date is indicated by the corruptions existing in some of the Churches addressed, by the expression "the Lord's day" (i. 10) instead of the older expression "first day of the week," by the strong opposition to Judaism which is called the "synagogue of Satan" (ii. 9; iii. 9), and above all by the attitude of the writer towards Rome. The imperial rule is no longer regarded with the tolerance which we find in Acts and in St. Paul's Epistles. It is no longer the "restraining" and protecting power. It is denounced as cruel and aggressive, and not only is the worship offered to the Roman emperor mentioned as widespread, but also the worship offered to Rome. The city is called the Great Harlot, because in prophetical language idolatry is described as an act of fornication, being a violation of the pure love which should be felt by man towards his Creator. The worship of Rome does not seem to have become common in {276} Asia until late in the 1st century, and it is not even mentioned once in Acts.