Here is how the Nicene Creed puts Christ's return and the general Resurrection in the future (from 325 AD), not in 70 AD (which would be in the past):
"And He will come again with glory to judge the living and dead. His kingdom shall have no end. . . . I look for the resurrection of the dead, and the life of the age to come."
This Nicene Creed is phrased in such a way that it does not claim that there will be ONE and ONLY ONE resurrection event that ever takes place. To write that, they would have had to deny Christ's resurrection with all the Matthew 27:52-53 saints that He raised from the dead at that time back in AD 33. So, because they chose NOT to deny another resurrection event than the one in our future, I can agree with the way the Nicene Creed stated this doctrine. (And they did not use the term "general" resurrection). I have waited 9 years for someone to prove to me from scripture that the group resurrection experience is limited to ONE and
ONLY ONE event. You won't find that one-time-only limit presented in scripture anywhere. It's an assumption.
The Dan 12:11-13 calculation is a hypothesis. What is your historical proof that it actually took place in 70 AD?
What you are asking for is probably a parchment or an ostraca shard with someone's written testimony of seeing Christ bodily return to the Mount of Olives (as Zechariah 14:4-5 predicted). That was
a local view of a returning Christ to the city of Jerusalem, which "
every eye"
specifically of those who pierced Him were able to visually witness (also as Zechariah 12:10 predicted).
But you do realize that every one of those eye-witnesses held captive within the city of Jerusalem who saw Christ's bodily return in AD 70 were either dead or taken captive by the time the end of AD 70 rolled around. Dead people and prisoners being marched to die in Roman arenas or under slavery do not necessarily have the means to write down a testimony of what they saw. Provided they would have even
wanted to make a record of their humiliating defeat at the hands of their enemy, Christ. Or that they were even literate and capable of making a record. Or that if they actually did write such records, that a hostile Jewish community would have taken the trouble to preserve those documents. Book burnings are an all-too-frequent means of eradicating uncomfortable truths.
However, archaeology is an ongoing practice, so God may yet allow us to uncover just such type of evidence as you are wishing to see. But such evidence would probably not have come from a believer, because believing Christians were not supposed to be around to be eye-witnesses of Christ's return. If they obeyed Christ, they would have remembered His warning given in Luke 21:20-22, and hastily fled from Judea and Jerusalem.
What we do have for corroborating evidence that Christ returned back then in AD 70 for a bodily resurrection is a
calculated, recorded number of people amounting to around 1-1/4 million who heeded Christ's warning and fled from Judea and Jerusalem when they saw armies first surrounding it in AD 66 (the Zealot armies squared off against Cestius Gallus's Roman army). We arrive at this amount of 1-1/4 million who believed Christ's warning by comparing the casualty lists (compiled by Justus Lipsius in the very last page of Ussher's "Annals of the World") against the total number of people present at Passover in AD 66; a census which was taken by Nero's orders and was counted by the priests.
When we subtract the total number of AD 66-70 Israelite war casualties from the number present at the Passover feast in AD 66, there is a discrepancy of 1-1/4 million who did not come back to the city for any reason since hastily fleeing it in AD 66, who ordinarily would have returned for the feast celebrations. If they had returned, they would have consequently become entrapped by the Zealot armies and by the Roman armies, and would have become part of the body count or the number of prisoners taken. Some of that number of 1-1/4 million may represent natural deaths, secret escapes from Jerusalem, or simple miscalculations of the casualty numbers, but it is still a significant difference that shows us that
THEY believed that Christ's return was imminent back then. Otherwise, they would have never fled so precipitously and
remained absent for the duration of the war.
Another piece of corroborating evidence is the
thick layer of earthquake rubble lying in the Kidron Valley today with an archaeological dating connected to the AD 70 era. Zechariah 14:4-5
in the LXX predicted that this Kidron Valley would be "
blocked up as far as Azal" when Christ returned, with the crest of the mountain breaking apart and "leaning" in all directions of North, South, East, and West. That earthquake rubble lying in the Kidron Valley today, stretching all the way to the Wadi Yasul, (which on the map is just south of Jerusalem's southeastern corner), is proof that Christ came and left from that Mount of Olives location as Zechariah 14:4-5 prophesied. There are actually
two layers of rubble in the Kidron Valley, which significantly are dated to the AD 70 era and also to King Uzziah's days, just as Zechariah said.
Other evidence is the
EMPTY ossuaries that are often found around Jerusalem. These ossuaries are typical of the Herodian era, when limestone from Herod's Temple renovations was readily available. Jewish burial often collected the bones of the deceased after the body decomposed in a cave, and re-interred them in those bone boxes. The usual explanation for the empty ossuaries is that "grave robbers" removed the bones. Ummm, no, the returning Christ removed them, changed them "in the twinkling of an eye" to an incorruptible condition in the resurrection, and returned to heaven with them. The Caiphas ossuary with its bone contents shows me that Caiphas' remains were left to perish in the grave forever, though his spirit in Jerusalem's Lake of Fire saw Christ returning to judge him, as the parable in Luke 16 portrays. From inside Jerusalem, the spirit of the "rich man", Caiphas, saw across the cavernous "great gulf" of the Kidron Valley between them, Abraham and the resurrected Lazarus in the kingdom of heaven, and himself thrust out.
It is significant that when the burial cave for the Caiphas ossuary was opened, they found six of the 12 less ornate ossuaries had been "disturbed by grave robbers". Ummm, no, the returning Christ "disturbed" them by raising those individuals from the dead in the AD 70 bodily resurrection. Why would "grave robbers" have ignored the most ornate ossuary of all (Caiphas's bone box), and "robbed" the 6 less ornate ones instead? Why didn't those supposed "grave robbers" "disturb" ALL of the ossuaries at that time? Why leave any of them at all "undisturbed"? Doesn't make any sense.