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The reasons for positing a post-70 date include the view of the Temple implicit in -22.
Most would argue that the passage attempts to present Christ as the replacement of the Temple that has been destroyed." (p.
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Les milliers de jeunes filles seront heureuses de communiquer avec vous: soyez actifs, offrez des sympathies et des compliments, invitez aux rendez-vous!Two other passages are advanced as evidence of the same - and . does not claim that the author was the one who witnessed the scene but only that the scene is related on the sound basis of eyewitness. is part of the appendix of the gospel and should not be assumed to have come from the same hand as that responsible for the body of the gospel.918) Kysar states concerning the dating of the Gospel of John: "Those who relate the expulsion to a formal effort on the part of Judaism to purge itself of Christian believers link the composition of the gospel with a date soon after the Council of Jamnia, which is supposed to have promulgated such an action. Those inclined to see the expulsion more in terms of an informal action on the part of a local synagogue are free to propose an earlier date." (p.919) Kysar also observes on the dating of the Gospel of John: "The earliest date for the gospel hinges upon the question of whether or not it presupposes the destruction of the Temple in 70 C. Most agree that it does, although there have been persistent attempts to argue otherwise.This anachronism is inconceivable as the product of an eyewitness. The word aposynagogos is found three times in the gospel (, , 16:2).